第四章　理雅各译本与辜鸿铭译本比较研究

理雅各和辜鸿铭都有着深厚的中西方文化背景和汉英两种语言的功底，这充分保证了他们翻译中国儒家典籍的水准。应该说，在西方传教士和汉学家中，理雅各的译本具有最大的影响，代表着最高的水准；在中国人中，辜鸿铭的译文最具代表性。因此，本章将以他们两人的《论语》英译本为素材，主要从“信”与“达”的角度，并兼顾“雅”的要求，对大部分的章节进行对比，以发现两个译本的特点及优劣所在。需要说明的是，为了保持《论语》原文的顺序，各章序号保持与原顺序一致，由此带来了序号的不连贯。

学而第一

1.87子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”

理雅各译本（以下简称理译）：The Master said，“Is it not pleasant to learn with a constant perseverance and application?”

“Is it not delightful to have friends coming from distant quarters?”

“Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?”

辜鸿铭译本（以下简称辜译）：Confucius remarked，“It is indeed a pleasure to acquire knowledge and as you go on acquiring, to put into practice what you have acquired.A greater pleasure still it is when friends of congenial minds come from afar to seek you because of your attainments.But he is truly a wise and good man who feels no discomposure even when he is not noticed of men.”

这是《论语》的开篇，其中“学而时习之，不亦说乎？”是中国历代学人最耳熟能详的名言，而“有朋自远方来，不亦乐乎？”则是招待新朋旧友时常挂在嘴边的一句话。在此章的英译中，理雅各严格地按照原文，采用了反问的句式；辜鸿铭则直接采用了陈述的句式。这是理雅各译文与辜鸿铭译文的重要区别之一：理氏倾向于直译，辜氏则倾向于意译。

“学而时习之”，现代人经常把“习”理解为“复习”，而理雅各与辜鸿铭都将其译为“付诸于实践”，这与“习”的本意是相吻合的。

对于“有朋自远方来，不亦乐乎？”的翻译，辜鸿铭添加了“of congenial minds（志同道合）”、because of your attainments（慕名而来）。这种处理方法要明显好于理雅各的直译。什么样的朋友到来才能使你——君子感到“乐”呢？狐朋狗友，还是志同道合的人呢？是为谋财而来，还是为“道”而来？很显然，加上“志同道合”、“慕名而来”这几个字后，将孔子的本意表达得就更清楚了。

对于“人不知而不愠，不亦君子乎？”的翻译，两个译本没有大的差异，只是对“君子”这一重要概念的翻译大不相同，而对于这个概念的翻译，在译界向来争议颇多。在《论语》中，“君子”约出现了107次，可见这一概念的重要性。在不同的场合，“君子”的内涵不尽相同，因此，应根据具体情况采用不同的翻译方法。总的来说，孔子所说的“君子”最本质的特点是“有德”，即在道德修养方面非常全面的人方可称为“君子”。但就此处而言，只因为“人不知而不愠”就将其称为“a man of complete virtue”似有“过”之嫌；而“a wise and good man”又过于宽泛，未能体现出此“君子”的特征。因此，不妨使用英语国家都很熟悉的“gentleman”来表达，因为“人不知而不愠”说明的就是一种绅士谦谦如也、宽宏待人的风范。对于“君子”的翻译方法，在以后的章节中将结合“小人”的译法进一步加以阐述。

2.有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与？”

理译：The philosopher Y? said，“They are few who, being filial and fraternal, are fond of offending against their superiors.There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.”

“The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up.Filial piety and fraternal submission！——are they not the root of all benevolent actions?”

辜译：A disciple of Confucius remarked，“A man who is a good son and a good citizen will seldom be found to be a man disposed to quarrel with those in authority over him；and men who are not disposed to quarrel with those in authority will never be found to disturb the peace and order of the State.”

“A wise man devotes his attention to what is essential in the foundation of life. When the foundation is laid, wisdom will come.Now, to be a good son and a good citizen——do not these form the foundation of a moral life?”

孝与悌本是指自然意义上的善事父母与兄长，属于家庭私德的范畴。孔子在这里将其推而广之，引申出孝悌者不好犯上，亦必不好作乱，因此得出结论：孝悌是“仁”之根本。这样，孝悌便又成为社会公德。88

对于该章的翻译，理雅各的译文与辜鸿铭的译文的主要差别在于对“孝悌”、“君子”、“本”、“道”、“仁”等儒学核心词语的处理上。对于“孝悌”的翻译，辜鸿铭的“a good son and a good citizen（好儿子、好公民）”显得内涵过宽，太过泛泛；而理雅各的“filial and fraternal”则正合“孝悌”之义。Longman Dictionary of Contemporary English是这样解释filial piety和fraternal的：

filial piety：a son or daughter's obedience to and respect for parents

fraternal：friendly, brotherly

对于“君子”，此处理雅各使用了“superior man”，而辜鸿铭仍使用“wise man”。理雅各的译法有把人分成三六九等之嫌。优等的、高于常人的列入superior一类；而相对应的则是inferior（劣等）一类。以孔子这样一位圣贤，口中常道the superior man如何如何，the inferior man如何如何，似为对圣贤的亵渎，让人无法接受。君子爱仁（人），不会以一种高高在上、轻视他人的superior的眼光看人的。而辜鸿铭的译法，在前章已经论及，不再赘述。

对于“仁”的理解，争议颇多，此处理雅各使用了“benevolent actions（慈爱的行为）”，辜鸿铭则使用了“a moral life（有道德的生活）”。“仁”是《论语》道德伦理体系的核心，常有学者称儒家学说为“仁学”，它是个人修养的最高境界，具有博大精深的人道主义内涵。

在《论语》中，“仁”是比“德”更高的范畴。近人谢无量曾指出：孔子平日所言及所定五经中所有诸德，殆无不在仁之中。理雅各所用“benevolent actions”及辜鸿铭所用“a moral life”只是“仁”所涵盖的的目（如诚、敬、忠、恕、孝、慈、爱、温、良、恭、俭、让等）之一。

不论是从字面上还是从内涵上看，“humanity”都算得上是“仁”的对等词。Longman Dictionary of Contemporary English是这样定义“humanity”的：

humanity：the quality of being HUMANE or HUMAN

humane：showing human kindness and the qualities of civilized person

还有一点须特别指出，原文中的人名“有子”，辜鸿铭没有翻译，而只是用“a disciple of Confucius（孔子的一个弟子）”。纵观全部译文，除了子路和颜回外，辜鸿铭几乎没再提及任何其他人的名字，皆用“a disciple of Confucius”，“another disciple of Confucius”。对于这个问题，辜鸿铭在其英译《论语》序中是这样说的：“为了尽可能地消除英国读者的陌生和古怪感，只要可行，我们都尽量去掉所有那些中国的专有名称。”89虽然他这样做的动机是好的，但对于传递原语言文化、让西方读者更好地了解中国文化丰富的内涵却并无好处，因为有些专有名称具有极高的文化价值和历史含义，如闵子骞就代表着儒教所倡导的“孝”这一德行，而“鞭打芦花”在中国也早已成为孝子们家喻户晓的典故；“齐”则是齐鲁文化的重要组成部分。辜鸿铭如此这般地处理专有名称不能不说是他的译文的一大败笔。关于这一点，在后面还要提到。

3.子曰：“巧言令色，鲜矣仁。”

理译：The Master said，“Fine words and an insinuating appearance are seldom associated with true virtue.”

辜译：Confucius remarked，“With plausible speech and fine manners will seldom be found moral character.”

将“巧言令色”与“仁”相对立，集中体现了孔子评判人物的取向，这实际上又是传统农耕文化的反映。此后数千年间，“巧言令色”与“伪君子”画上了等号，“拙”与“愚”成为仁人君子的标准。

“巧言令色”仅四个字就把那种花言巧语、刻意迎奉、虚伪做作的形象生动地展示于读者面前。

在此章的翻译中，理雅各将“巧言令色”译为“fine words and an insinuating appearance”可谓妙笔：fine words——动听的语言；insinuating appearance——谄媚的表现。

辜鸿铭则将其译为“plausible speech and fine manners”，这其中的“fine manners”与“insinuating appearance”相比则稍显逊色。在英语中，insinuating本身带有明显的贬义色彩，能够更直接地将伪君子的嘴脸刻画出来。

对于“仁”的翻译，笔者认为，在《论语》中，弟子们多次问到什么是“仁”。对不同的对象，孔子作出了不同的回答，也就是说，“仁”也是有层次的。因此说来，将“巧言令色”与最高层次的“仁”相对立，是不符合孔子的原本思想的。此处理雅各将“仁”译为“true virtue（真正的美德）”，辜鸿铭将其译为“moral character（符合道德的性格）”都是可以接受的。

在句型结构方面，理雅各使用了陈述的语句，这与原文是相符的；辜鸿铭使用了倒装的语句，这在表意方面没有大的区别。

4.曾子曰：“吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？”

理译：The philosopher Ts?ng said，“I daily examine myself on three points：——whether, in transacting business for others, I may have been not faithful；——whether, in intercourse with friends, I may have been not sincere；——whether I may have not mastered and practised the instructions of my teachers.”

辜译：A disciple of Confucius remarked，“I daily examine into my personal conduct on three points：——First, whether in carrying out the duties entrusted to me by others, I have not failed in conscientiousness；Secondly, whether in intercourse with friends, I have not failed in sincerity and trustworthiness；Thirdly, whether I have not failed to practice what I profess in my teaching.”

内省是儒家的道德修养方法之一，孔子也多次讲到这一方法，如《论语·颜渊》曰：“内省不疚，夫何忧何惧？”《里仁》曰：“见贤思齐焉，见不贤而内自省也。”它是指发自内心的省察，即以一定的道德原则、规范、标准对照检查自己的言行，以达到一种自觉。

曾子在这里把孔子的“内省”概念加以阐发，提出了三项自省的内容，完善了这一修养方法。自此，内省成为儒家的思想传统。

对于理雅各和辜鸿铭的译文，这里首先要提到的是，如同前章一样，辜鸿铭没有提到曾子这位哲人的名字，而仍用“a disciple of Confucius”，这是其全部译文中的一大缺陷，以后一般不再赘述。

对于“三省吾身”中的“三”，有些译者将其理解为“多次”，如潘富恩和温少霞的翻译。90这种理解有其道理，因为在《论语》中，多次出现这一说法，其意味“多次”，这也符合原文的意思——我一天当中多次反省自己。

理雅各和辜鸿铭均将其译为“on three points（在三个方面）”，而后具体提到的反省内容也刚好是三条，而且这三条高度地概括了人性的内涵，因此，理雅各和辜鸿铭的翻译方法也是正确的。现如今的我们，也只能这样认为了，只要有其道理，便可坦然接受。

他们两人译文的不同在于对“忠”、“信”的处理方法以及“传不习”的理解上。对于“忠”，理雅各译为“faithful”，辜鸿铭则译为“conscientiousness”。对此，Longman Dictionary of Contemporary English是这样定义的：

faithful：full of or showing loyalty

conscientious：showing or done with great care, attention, or seriousness of purpose

可见“为人谋”时，理雅各强调的是“充满或体现出‘忠诚’”；辜鸿铭则强调“尽心尽力”。

对于“信”，理雅各和辜鸿铭都强调“sincere（真诚）”的同时，辜鸿铭又加上了“trustworthiness（可信）”，这与“真诚”重叠，似可不必。

两人译文的最大区别在于“传不习”。是掌握并实践老师的教诲，还是表里如一、身体力行？理雅各持前者，而辜鸿铭持后者。这里曾子所指出的是对自身德行的反省，是否能够“掌握并实践老师的教诲”与“表里如一、身体力行”相比，后者更能说明问题。再者，在《论语·述而》中孔子也强调：“见贤思齐”，“择其善者而从之，其不善者而改之。”谁能保证老师的教诲都是正确的呢？因此，笔者认为，在此句的翻译上，辜鸿铭比理雅各要高明。

5.子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”

理译：The Master said，“To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity；economy in expenditure, and love for men；and the employment of the people at the proper seasons.”

辜译：Confucius remarked，“When directing the affairs of a great nation, a man must be serious in attention to business and faithful and punctual in his engagements.He must study economy in the public expenditure, and love the welfare of the people.He must employ the people at the proper time of the year.”

在这一章中，孔子表达了两层含义：治国原则，即敬事与信用；治国的方法，即节用及爱人，具体表现则是使民以时。

对于“道千乘之国”中的“千乘之国”，理雅各译为“a country of a thousand chariots”，辜鸿铭则译为“a great nation”。在这一点上集中体现了理雅各和辜鸿铭各自的翻译风格：理雅各直译；辜鸿铭意译。在此，有些人认为理雅各过于刻板，甚至说是死译，但我们也可以将他在此的译法称为“隐喻（metaphor）”，即用“拥有一千辆战车的国家”来暗指“一个大的国家”。对于有一定的语言修辞知识和历史知识的人来说，这种翻译方法不难理解，且保留了原文的风格。而辜鸿铭的“a great nation”则显得意思模糊：一个大国，还是一个伟大的民族？显然，此处孔子是指前者。

对于“敬事而信”中的“信”，辜鸿铭的译文显得冗长而啰嗦：“处理事务要忠诚准时”。对于“节用”，理雅各的翻译准确简洁，而辜鸿铭的“study economy”意为“研究节用的问题”，则不如译为“practise economy（厉行节约）”。

6.子曰：“弟子，入则孝，出则弟，谨而信，泛爱众，而亲仁。行有余力，则以学文。”

理译：The Master said，“A youth, when at home, should be filial, and, abroad, respectful to his elders.He should be earnest and truthful.He should overflow in love to all, and cultivate the friendship of the good.When he has time and opportunity, after the performance of these things, he should employ them in polite studies.”

辜译：Confucius remarked，“A young man, when at home, should be a good son；when out in the world, a good citizen.He should be circumspect and truthful.He should be in sympathy with all men, but intimate with men of moral character.If he has time and opportunity to spare, after the performance of those duties, he should then employ them in literary pursuits.”

“泛爱众”是孔子思想中富有特色的一个内容，从一般意义上讲，它是对等级社会与群属差别的反对。孔子在这里要求人们将仁爱的实践，先从最近的地方做起，即先从父母子弟间的关系开始，在家庭的亲属之间做到孝悌，学会仁爱，并发扬光大；然后把对家族内部的爱进一步推广到家族以外的人们中去，把对家族亲子间的爱给予所有的人，把对自己邦国的爱推广到整个天下，使之成为普遍的道德品德。

在本章中，理雅各和辜鸿铭对“孝、悌”的翻译的差别，在前文已经论及，在此不再赘述，其他方面大体相同。他们译文的差别首先在于对“泛爱众”的处理上。理雅各的“overflow in love to all”中的“overflow（洋溢）”与“love（爱）”均与原文对等，这充分体现了理雅各的翻译特点；辜鸿铭的“be in sympathy with all men”强调对所有人的同情，使用了意译的方法，也体现了辜鸿铭的翻译特色。这两种译法都是很明智的。

在对“行有余力，则以学文”的处理上，理雅各的“time and opportunity（时间与机会）”以及辜鸿铭的“time and opportunity to spare（多余的时间和机会）”都不甚确切，可译为“energy to spare”。“学文”中的“文”，朱熹《集注》称：“文，谓《诗》、《书》六艺之文。”91这是符合当时实际的，因而也是可取的。理雅各的“polite studies（礼貌的学问）”表意模糊，而辜鸿铭的“literary pursuit（对文献的研究）”则符合原意。

7.子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；与朋友交，言而有信。虽曰未学，吾必谓之学矣。”

理译：Tsze-hsia said，“If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous；if, in serving his parents, he can exert his utmost strength；if, in serving his prince, he can devote his life；if, in intercourse with his friends, his words are sincere：——although men say that he has not learned, I will certainly say that he has.”

辜译：A disciple of Confucius remarked，“A man who can love worthiness in man as he loves beauty in woman；who in his duties to his parents is ready to do his utmost, and in the service of his prince is ready to give up his life；who in intercourse with friends is found trustworthy in what he says，——such a man, although men may say of him that he is an uneducated man, I must consider him to be really an educated man.”

在本章中，子夏讲述了德行的学习，包括选择配偶、侍奉父母与君主以及待友之道，这个过程不一定要体现在正规的学堂教育中，而可以体现在日常的现实生活中。

首先是“贤贤易色”。重视德行，这无可争议，而“易色”，到底是不重视美貌，还是德行、美貌并重？这历来是解读《论语》时存有争议的地方。朱熹等认为，其“色”为“好色之心”。9293笔者认为，爱美之心，人皆有之，古今中外，概莫能外。古人亦云“食、色，性也”。因此说来，理雅各的“withdraws his mind from the love of beauty（将注意力从美貌上转移开来）”则逊色于辜鸿铭的“love worthiness in man as he loves beauty in woman（像爱女人的美貌一样爱人的德行）”，后者传递了一种切合实际的思想。

其次是对于“虽曰未学，吾必谓之学矣”的理解。理雅各将其译为“although men say that he has not learned, I will certainly say that he has”，人们说他没学过什么？我又说他学过了什么？意思甚为模糊。辜鸿铭将其译为“although men may say of him that he is an uneducated man, I must consider him to be really an educated man（尽管人们可能说他是一个未受过教育的人，但我一定要说他是一个真正受过教育的人）”。在笔者看来，这种理解方法无异于村妇吵架。可将其理解为尽管人们会说他未受过教育，但我却认为他是一个有学识的人，即将第一个“学”解释为“教育”，将第二个学解释为“学识”。英译为“although men may say that he is uneducated, I must consider him to be really a learned man”。

8.子曰：“君子不重，则不威；学则不固。主忠信。无友不如己者。过，则勿惮改。”

理译：The Master said，“If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.”

“Hold faithfulness and sincerity as first principles.”

“Have no friends not equal to yourself.”

“When you have faults, do not fear to abandon them.”

辜译：Confucius remarked，“A wise man who is not serious will not inspire respect；what he learns will not remain permanent.”

“Make conscientiousness and sincerity your first principles.”

“Have no friends who are not as yourself.”

“When you have bad habits do not hesitate to change them.”

此章言“君子”以虔敬笃诚之心、严肃庄重之态待人接物、进学处事，进而提出交友之道，和有过则改的做人的原则。

“威”，不仅仅是仪态庄重之意，还指态度严肃认真。“忠”、“信”是孔子道德规范体系中的两个重要范畴。孔子认为，一个君子，一个有道德的正派人，为人要忠诚老实，信而无欺，所以要“主忠信”。“忠”、“信”是君子基本的道德品质，也是基本的交友、仕进、治国之道。

首先，在翻译“君子”一词这个问题上，理雅各使用了一个非常贴切的词——scholar，以与“学”相称。“不重，则不威”大概与中国的“师道尊严”一脉相承了。而辜鸿铭的“a wise man”则仍显宽泛。除此之外，两个译本均译出了原意。

对于“忠信”，两个译本，如同前面，理雅各强调的是“忠诚”与“真诚”；辜鸿铭强调的则是“尽心”与“真诚”。

9.曾子曰：“慎终，追远，民德归厚矣。”

理译：The philosopher Ts?ng said，“Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice；——then the virtue of the people will resume its proper excellence.”

辜译：A disciple of Confucius remarked，“By cultivating respect for the dead, and carrying the memory back to the distant past, the moral feeling of the people will waken and grow in depth.”

父母去世了，往后再也见不到他们那慈祥的音容笑貌，再也得不到他们无微不至的关怀了。料理丧事，理应谨慎，以尽最后一次的孝心。对于父母后事的慎重，对于远去的祖先的追思，都来自原始社会后期的祖先崇拜。“慎终追远”，是从感情的源头发掘人们的爱敬之心。长此以往，便会形成如此则高尚、不如此则可耻的风气，民间的道德风尚岂能不归于淳朴敦厚？

在翻译此章时，理雅各把“归”译为“resume”，这受到一些专家学者的批评，将其列为理雅各典型的误译之一，认为理雅各只知其最基本的意思“回归”或“恢复”，不知其还有“归于”之意。殊不知孔子的时代是一个礼崩乐坏、世风日下的时代。曾子此言正是要恢复以前淳厚的民德，也就是孔子所言的“克己复礼”。因此说来，理雅各的“resume”措词恰当。辜鸿铭的“waken and grow in depth（……将复苏，并日日厚重）”也堪称佳译。

10.子禽问于子贡曰：“夫子至于是邦也，必闻其政，求之与？抑与之与？”子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？”

理译：Tsze-ch’in asked Tsze-kung, saying，“When our master comes to any country, he does not fail to learn all about its government.Does he ask his information?Or is it given to him?”

Tsze-kung said，“Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The master's mode of asking information！——is it not different from that of other men?”

辜译：A man once asked a disciple of Confucius, saying，“How was it that whenever the Master came into a country he was always informed of the actual state and policy of its government?Did he seek for the information or was it given to him?”

“The Master，”replied the disciple，“was gracious, simple, earnest, modest and courteous；therefore he could obtain what information he wanted. The Master's way of obtaining information——well, it was different from other people's ways.”

春秋之际，各诸侯国之间战事频仍，强凌弱、大兼小，杀伐之声不绝于耳；国内则篡僭大作，臣弑君、家臣弑主、父子兄弟相残之事比比皆是。当此之时，谁敢相信谁？哪个国君敢把政事透露给外人？孔子为了推行其匡世救民之道而周游列国，以其“温、良、恭、俭、让”而“必闻其政”，以其人格魅力而得闻其政。

细观理雅各与辜鸿铭的译文，我们首先会发现他们所使用的句型结构的不同。理雅各的译文与原文结构高度一致：当我们的老师来到一个国家时，他一定会了解该国的政事。是他自己主动问得的？还是别人主动告诉他？而辜鸿铭译文的结构则有异于原文结构：每当我们的老师来到一个国家，总是有人告知他该国的政事，这是怎么回事呢？是他自己主动问得的？还是别人主动告诉他的？

其次，两个译本的差别在于对“温、良、恭、俭、让”的处理上：benign/gracious, upright/simple, courteous/earnest, temperate/modest, complaisant/courteous。对于“温”，理雅各强调“慈祥”，辜鸿铭强调“温文尔雅”；对于“良”，理雅各强调“率直”，辜鸿铭强调“淳朴”；对于“恭”，理雅各强调“彬彬有礼”，辜鸿铭强调“真诚”；对于“俭”，理雅各与辜鸿铭均强调“节制”；对于“让”，理雅各强调“殷勤、恳切”，辜鸿铭强调“彬彬有礼”。这些译法都是很准确的，符合原文的意思。

另外，对于“以得之”中的“之”，理雅各忠实地使用了“the information”，而辜鸿铭则添加了一些单词：“what information he wanted（他所想知道的任何信息）。”辜鸿铭的处理方法表意性更强一些，更充分地说明了孔子以其“温、良、恭、俭、让”的人格魅力而得到了人们的信任。

11.子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。”

理译：The Master said，“While a man’s father is alive, look at the bent of his will；when his father is dead, look at his conduct.If for three years he does not alter from the way of his father, he may be called filial.”

辜译：Confucius remarked，“When a man's father is living the son should have regard to what his father would have him do；when the father is dead, to what his father has done.A son who for three years after his father’s death does not in his own life change his father's principles, may be said to be a good son.”

“孝”是儒家文化的重要组成部分，也是中华民族的一大传统美德。但是，“孝”具有鲜明的两重性：首先是亲情因素，对父母长者的尊重与奉养，这也是今天的我们应该继承并发扬光大的。其次，孔子所谓的“孝”，还包括一种不平等的关系，即君为臣纲、父为子纲、夫为妻纲。这就要求子以父之志为己志，以父之行为己行，甚至“三年无改于父之道”。后世的中国专制体制，都与孔子所倡导的这一内容有直接的渊源关系。

理雅各与辜鸿铭对此章的翻译，不同之处主要在于对“其”的理解。到底是指“父”?还是指“子”?综观全篇，“其”应指“子”，否则的话，“三年无改于父之道”应为“三年无改于其道”。由此看来，理雅各的理解和翻译是正确的，而辜鸿铭则错了。至于有些学者提出是因为父没而无法观其道，才说明辜鸿铭理解错了，这种看法是没有道理的，因为辜鸿铭在时间状语从句中使用了一般现在时，主句使用了现在完成时：父没，观其（父）此前曾做过什么。

12.有子曰：“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行，知和而和，不以礼节之，亦不可行也。”

理译：The philosopher Y? said，“In practising the rules of propriety, a natural ease is to be prized.In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.”

“Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.”

辜译：A disciple of Confucius remarked，“In the practice of art, what is valuable is natural spontaneity.According to the rules of art held by the ancient kings it was this quality in a work of art which constituted its excellence；in great as well as in small things they were guided by this principle.”

“But in being natural there is something not permitted. To know that it is necessary to be natural without restraining the impulse to be natural by the strict principle of art，——that is something not permitted.”

“礼”是孔子儒学的重要概念之一，是孔子及其后学在现实生活中发现、继承、整理和不断升华而形成的儒家学派思想体系的重要内容，在《论语》中共出现45次之多。“礼”与“仁”有着密切的关系，它是实现“仁”的方式之一，它泛指我国古代社会生活中由于风俗习惯而形成的行为准则、道德规范和各种礼节仪式。

《论语》中提及的“礼”，如前段所述，大体上可分为两个层面：行为准则和道德规范；各种礼节仪式。前者为一种看不见、摸不着，但却一直指导着我们的行为的抽象的东西；后者为看得见的具体的东西。此章中的“礼”，指的是前者。

在翻译“礼”的问题上，译界向来纷争颇多，译法不一。此处理雅各使用了“rules of propriety”，在以后的译文中有时直接使用了“propriety”。Longman Dictionary of Contemporary English是这样定义“propriety”的：

proprieties：fml details of the rules of proper social behaviour

由此可见，理雅各的译法非常准确、到位。

在此，辜鸿铭使用了“art”，这未免过于宽泛，因为“art”一词意思颇多，对此，辜鸿铭在其译文中也给出了长长的注释，以辩解其选用该词的原因。94

“和”也是儒家文化一个重要的概念。现如今，当有人吵架时，总会有和事佬出面说：“和为贵”。当然，此时的“和”为“和平”之解，已异于彼时的“和”——恰当适中；恰到好处；协调。

在翻译此处时，理雅各使用了“a natural ease（悠然自得，不紧张）”，并注释说：“In ceremonies, a natural ease is to be prized……”。但如前所述，“和”的实际含义是“恰当适中；恰到好处”。由此看来，理雅各的翻译是不能被接受的。

对此，辜鸿铭的译文是“natural spontaneity”。“spontaneity”是形容词“spontaneous”的名词形式，Longman Dictionary of Contemporary English是这样定义“spontaneous”的：

spontaneous：produced from natural feelings or causes without outside force……

可见，辜鸿铭的“natural spontaneity”意为“自发性”，用在此处不甚合理。对于“和”，笔者认为，将其译为“appropriateness”为妥。Longman Dictionary of Contemporary English是这样定义其形容词形式的：

appropriate：correct or suitable

其他部分两种译文大体相当。

13.有子曰：“信近于义，言可复也。恭近于礼，远耻辱也。因不失其亲，亦可宗也。”

理译：The philosopher Y? said，“When agreements are made according to what is right, what is spoken can be made good.When respect is shown according to what is proper, one keeps far from shame and disgrace.When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.”

辜译：A disciple of Confucius remarked，“If you make promises within bounds of what is right, you will be able to keep your word.If you confine earnestness within the bounds of judgment and good taste, you will keep out of discomfiture and insult.If you make friends of those with whom you ought to, you will be able to depend upon them.”

“信近于义，言可复也”，其意为守信要符合义，这样，所说的话才能兑现。“恭近于礼，远耻辱也”，可解释为对人谦虚和顺，要依礼而行，才能免招无谓的耻辱。“因不失其亲，亦可宗也”，注家多解为依靠关系亲密的人才靠得住。但是，如此一来，又如何解释《论语·颜渊》中的“四海之内，皆兄弟也”呢？对此，马新在其《论语解读》中说：“……若细究有子句意，此句应解释为：讲究亲情孝悌者，是可以信赖依托的人。这里，有子所讲的就不是陈旧的关系论，而仍是孔子所倡导的修身的范畴。”95

在此章中，理雅各与辜鸿铭译文主要的不同之处即在于对“因不失其亲，亦可宗也”的理解。理雅各译文的意思是：当一个人所要依靠的群体是合适的、且可与之亲密相处的人时，他便可以使其成为自己的领路人和宗师。将“宗”直接理解并翻译为“宗师”。辜鸿铭译文的意思是：如果你与你应该交友的人成为朋友，那你便可以依赖他们。根据前面对原文本意的分析，辜鸿铭的译文更接近于原文意思，如果将其译为If a man（you）makes（make）friends with those who are filial and fraternal, he（you）will be able to depend upon them应更好。

14.子曰：“君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。”

理译：The Master said，“He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease；he is earnest in what he is doing, and careful in is speech；he frequents the company of men of principle that he may be rectified：——such a person may be said indeed to love to learn.”

辜译：Confucius remarked，“A wise and good man, in matters of food, should never seek to indulge his appetite；in lodging, he should not be too solicitous of comfort.He should be diligent in business and careful in speech.He should seek for the company of men of virtue and learning, in order to profit by their lessons and example.In this way he may become a man of real culture.”

孔子的这番话，从表面上看，是概括了好学者的共同特征：不追求物质上的安逸，而追求德、行上的境界。从本质上说，讲的是君子的修身之道：第一是远物欲；第二是敏于行而慎于言，第三是见贤思齐。古往今来，能做到其一者大有人在，但能集三者于一身者，实在是寥若晨星。

首先，此句中的“敏”字就是“勤快”的意思，而非“恭敬、认真、笃实”，由此看来，理雅各的“earnest”在表意上是有偏差的，而辜鸿铭的“diligent”正合此意。

其次，对“道”这一儒家学说的重要概念，理雅各将其译为“principle（原则）”，这是一种直译的手法；辜鸿铭将其译为“virtue and learning（美德与学识）”，笔者认为更能表现出原文的内涵：与有美德和学识的人交往以修正自己。

最后是对“好学”的理解与翻译。理雅各将其理解并翻译为“热爱学习”；辜鸿铭将其理解并翻译为“有学识”。两种译法在其他译本中都有出现。

为政第二

1.子曰：“为政以德，譬如北辰，居其所而众星共之。”

理译：The Master said，“He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.”

辜译：Confucius remarked，“He who rules the people, depending upon the moral sentiment, is like the Pole-star, which keeps its place while all the other stars revolve round it.”

春秋乱世，礼崩乐坏，鲁国三家把持朝政，君臣纲纪无存。当此之时，孔子力倡德政，认为实行德政，国君就会成为北斗之星，安居核心而众星自然拱绕。

“为政以德”，是孔子的一贯思想。他认为，上下无序，天下动荡，归根结底是道德沦丧造成的。人若无德，必然乱事；君若无德，必然乱国。因此，孔子竭力倡导以德修身，以德治国，用道德原则指导政治活动。

总的说来，理雅各和辜鸿铭的译文都很好地再现了孔子的本意，且语句对应工整，语言生动、形象，只是在措辞上有些不同，如“为政”，理雅各使用了“exercises government（施政）”，辜鸿铭使用了直白的“rules the people（统治臣民）”；“以德”，理雅各使用了“by means of his virtue（以自己的美德）”，辜鸿铭使用了“depending upon the moral sentiment（依靠道德情感）”；“譬如”，理雅各使用了“may be compared to（可以被比喻成）”，辜鸿铭使用了“is like（像）”；

“众星共之”，理雅各使用了“all the stars turn towards it（众星转而向之）”，辜鸿铭使用了“all the other stars revolve round it（所有其他的星辰绕其而转）”，这里有个小问题，理雅各的译文中应该加入“other”一词，因为北斗也是星辰之一。

2.子曰：“诗三百，一言以蔽之，曰：‘思无邪’。”

理译：The Master said，“In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence——‘Having no depraved thoughts.’”

辜译：Confucius remarked，“The Book of Ballads, Songs and Psalms contains three hundred pieces.The moral of them all may be summed up in one sentence：‘Have no evil thoughts.’”

如前所述，春秋乱世，礼崩乐坏。当此之时，孔子以其忧国忧民的高度责任感，整理典籍，创办私学，开教育平民化之端。其时流散在民间的古诗达三千余篇，孔子按“思无邪”的原则删其重复，取其有益教化者，编订成诗经三百篇，并谱曲弦歌之。

理雅各和辜鸿铭的译文从语言到表意，均无大的差别，都很好地再现了孔子的思想，译文在风格上也都很忠实于原文。这里有一点，即对“一言”，即“思无邪”的理解，这一言是《诗经》的“design（目的）”，还是其“moral（寓意）”?笔者认为后者更好一些。

3.子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”

理译：The Master said，“If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.”

“If they be led by virtue, and uniformity sought to be given them by rules of propriety, they will have the sense of shame, and moreover will become good.”

辜译：Confucius remarked，“If in government you depend upon laws, and maintain order by enforcing those laws by punishments, you can also make thepeople keep away from the wrong-doing, but they will lose the sense of shame for wrong-doing.If, on the other hand, in government you depend upon the moral sentiment, and maintain order by encouraging education and good manners, the people will have a sense of shame for wrong-doing, and, moreover, will emulate what is good.”

本章是对首章“为政以德”思想的进一步发挥，阐明了以政刑为基础和以德礼为基础的两种不同手段治理社会所能导致的不同结局。在此，孔子指出，前者的结果是“民免而无耻”，即百姓虽然可以避免违规犯罪，但不懂得礼义廉耻；后者的结果是“有耻且格”，即百姓不但以违规犯罪为耻，而且还能主动纠正自己的过失。当然，这也并不意味着对政刑的彻底否定，孔子本人就曾担任过鲁国的最高执法官大司寇。

理雅各和辜鸿铭都准确地译出了孔子的本意。不过，理雅各的行文简洁，句式紧扣原文；辜鸿铭则添加了一些词语，如：but, on the other hand, moreover等，这使得行文流畅自然，而且更好地表现了原文内部的逻辑关系。这一点进一步反映了理雅各和辜鸿铭所具有的不同的翻译风格。

对于“齐”的理解，理雅各较为直白，使用了“uniformity（一致性）”，辜鸿铭则使用了“maintain order（维持秩序）”，这都是可以接受的。

对于“民免”，理雅各使用了“avoid the punishment（避免受到惩罚）”，辜鸿铭则使用了“keep away from the wrong-doing（避免违规犯罪）”。从本质上说，这也没有什么大的差别。

对于“无耻”，两人的翻译差异较大，理雅各使用了“have no sense of shame”，表明一种状态，不会有羞耻之心；辜鸿铭则使用了“will lose the sense of shame”，表明一种动作，将丧失羞耻之心。这意味着原来尚有羞耻之心，但如果坚持“道之以政，齐之以刑”，那原有的羞耻之心便会丧失。这一点不符合原意。因此，此处理雅各的处理方式优于辜鸿铭。

对于“道之以德”中的“德”，理雅各的“virtue（美德）”则不如辜鸿铭的“moral sentiment（道德情感）”更能说明问题。

对于“齐之以礼”中的“礼”，理雅各的“rules of propriety”概念较大、较宽泛，而辜鸿铭的“education and good manners”则具体清晰。

4.子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”

理译：The Master said，“At fifteen, I had my mind bent on learning.”

“At thirty, I stood firm.”

“At forty, I had no doubts.”

“At fifty, I knew the decrees of Heaven.”

“At sixty, my ear was an obedient organ for the reception of truth.”

“At seventy, I could follow what my heart desired, without transgressing what was right.”

辜译：Confucius remarked，“At fifteen I had made up my mind to give myself up to serious studies.At thirty, I had formed my opinions and judgment.At forty I had no more doubts.At fifty I understood the truth in religion.At sixty I could understand whatever I heard without exertion.At seventy I could follow whatever my heart desired without transgressing the law.”

这是孔子一生心路历程的真实写照。但从原文字面来看，本章真意甚为模糊，“立”什么？“不惑”又是何意？是看破红尘？还是学富五车，才高八斗？马新对其做了精辟的解释：“‘十有五而志于学’，不言自明。‘三十而立’，是指学业修养已可自立，孔子开门授业亦大致起于此时。‘四十而不惑’，是指人生理念已经成立，不会受外界影响而变化。‘五十而知天命’，恐怕是在感叹‘天不我予’，因为孔子到此时还未能找到实现自己‘克己复礼’使命的大门，只是到五十一岁时，方进入仕途，出任中都宰。‘六十而耳顺’，诸家多解为能听出他人言语中的是非，若据六十岁时孔子的经历，其‘耳顺’应指容得下各种毁誉。在此之前的五年间，孔子周游列国，屡屡受挫。这一年，孔子在陈，鲁国季康子本要召回孔子，后由于公子鱼的阻拦，改召孔子弟子冉求委以重任。孔子‘六十而耳顺’与此不无关系。‘七十而从心所欲，不逾矩’是说自己自我修养的境界，这与‘十有五而志于学’相对应，连成一条完整的自我修养的链条。”96

语录体的《论语》语言简洁明了，一字一词都意味无穷。要找到一个形式上能够对等、内容上又不减损原意的译语甚为不易。

在理雅各的译文中，对“三十而立”的翻译意思模糊不清，“stood firm”到底是物理性的“站得很稳”，还是社会性的“站稳脚跟”?因此，若添加几个单词，改为“stood firm in society”，意思便一目了然了，且与原文句式非常匹配。辜鸿铭使用了“had formed my opinions and judgment（已经形成了自己的见解与判断）”，译出了原意，但自我发挥的程度太强，与原文已失去了形似。若将此译回译，则很难与“三十而立”对应。

对于“四十而不惑”，两人的译文近乎一致，按照马新对此的诠释，添加若干单词，改为“I had no more doubts about myself”便更加了然了。

对于“五十而知天命”，理雅各直译为“I knew the decrees of Heaven”，对中国传统文化稍有了解的人完全可以理解，古代的中国人向来信奉人的命，天注定。而辜鸿铭的译文“我理解了宗教的真谛”，则显得不伦不类，自由发挥过度。

“六十而耳顺”，学者对此向来便有争议，有人认为此意应为闻其言能立即辨其真假。理雅各译为“我的耳朵是接受真谛的驯顺的器官”，极为形似。当然，有些学者认为意思模糊不清。但仔细分析一下，“接受真谛的驯顺的器官”，不也包含着辨别是与非的内容吗？因此，在笔者看来，理雅各的译文甚为到家。辜鸿铭的“不费力气，我便可以理解任何我所听到的东西”，也含此意，只不过未能做到传神达意而已。若按马新的解读，此句译为“At sixty, my ear was an obedient organ for whatever people say”也很明了。

对“七十而从心所欲，不逾矩”的翻译，理雅各和辜鸿铭几乎不谋而合。

5.孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝于我，我对曰无违。”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”

理译：M?ng I asked what filial piety was.The Master said，“It is not being disobedient.”

“Soon after, as Fan Ch'ih was driving him, the Master told him, saying，”Mǎng-sun asked me what filial piety was, and I answered him，——‘not being disobedient.’

Fan Ch'ih said，“What did you mean?”The Master replied，“That parents, when alive, should be served according to propriety；that, when dead, they should be buried according to propriety；and that they should be sacrificed to according to propriety.”

辜译：A noble of the Court in Confucius’native State asked him what constituted the duty of a good son.Confucius answered，“Do not fail in what is required of you.”

Afterwards, as a disciple was driving him in his carriage, Confucius told the disciple, saying，“My Lord M——asked me what constituted the duty of a good son, and I answered，‘Do not fail in what is required of you.'”

“What did you mean by that?”asked the disciple.

“I mean，”replied Confucius，“when his parents are living, a good son should do his duties to them according to the usage prescribed by propriety；when they are dead, he should bury them and honour their memory according to the rites prescribed by propriety.”

关于“孝”，前文已经谈到，此处不再赘述。

理雅各与辜鸿铭对此章的理解与翻译大致相同，只有一点，即对“生，事之以礼；死，葬之以礼，祭之以礼”的处理上。理雅各将“parents”作为主语，使用了被动语态；辜鸿铭将“a good son”作为主语，使用了主动语态。此处谈及的核心问题是“何为孝（子）”。因此，理雅各的译文转移了问题的焦点，不及辜鸿铭的译文。另外，如前所述，辜鸿铭没有提及“孟懿子”这位鲁国著名大夫和樊迟的名字，这是遗憾之处。

6.孟武伯问孝。子曰：“父母唯其疾之忧。”

理译：M?ng W? asked what filial piety was.The Master said，“Parents are anxious lest their children should be sick.”

辜译：A son of the noble mentioned above put the same question to Confucius as his father did.Confucius answered，“Thinking how anxious your parents are when you are sick, and you will know your duty towards them.”

对于此句，学者向来解释各异。是指子女非常关心和担忧父母生病呢？还是指子女只应让父母担心自己（子女）生病而不应让父母为子女担心别的事？因为子女生病与否不是子女自己能够左右的事情，而在其他方面则不能让父母担忧。孟武子謚号“武”，可能一向勇猛，父母老怕他因此而惹是生非，遭难遇祸，所以孔子就这样回答他。97

马新认为：“孟武伯为孟懿子之子，孔子在这儿明处是说作为孝子要为父母的疾病担忧，实际上是要孟武伯为父母的‘违礼’行为担忧。”98

孔子历来主张“因材施教”，再结合原文，笔者认为，此句应解释为：让父母只为你的疾病担忧。

对于此句的翻译，理雅各从朱熹：“父母很担心，唯恐孩子生病。”因此，子女应该照顾好自己的身体，以免让父母担忧，这就是“孝”了。对这一点，辜鸿铭的译文是：“想想你生病的时候父母是多么着急吧！然后你就会明白你对他们的义务，”即要将心比心。他们两人的译文殊途同归，且都有其道理，理雅各含蓄一些，辜鸿铭直白一些。但都绕了一个大圈子，何不将其译为：Parents should only have anxiety about their children’s being ill。

7.子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？”

理译：Tsze-y? asked what filial piety was.The Master said，“The filial piety of nowadays means the support of one’s parents.But dogs and horses likewise are able to do something in the way of support；——without reverence, what is there to distinguish the one support given from the other?”

辜译：A disciple of Confucius asked him the same question as the above.Confucius answered，“The duty of a good son nowadays means only to be able to support his parents.But you also keep your dogs and horses alive.If there is no feeling of love and respect, where is the difference?”

此章的意思是：“如今所谓的‘孝’，只要能供养父母便行了。而狗和马也都有人养活；若对父母的供养不以恭敬伴之，那供养父母与养活狗马又有什么区别呢？”对于“至于犬马，皆能有养”，理雅各的译文可有两种解释：犬马也可以养活人的父母；犬马也可以供养它们自己的父母。无论是哪一种解释，都是不妥的，理解偏差太大。辜鸿铭将其译为“But you also keep your dogs and horses alive.（而你也喂养犬马）”，这种翻译方法是正确的。

再者，对于前句“今之孝者，是谓能养”，辜鸿铭在译文中添加了一个小词only。这一添加，看似顺手之笔，实则体现了辜鸿铭的独具匠心：春秋乱世，礼崩乐坏。人们对“孝”的理解和践行也大打折扣，对此，孔子甚为不满，以至于引出下一句的“至于犬马，皆能有养；不敬，何以别乎？”一个小小的only便体现出了这一点。

8.子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”

理译：Tsze-hsia asked what filial piety was.The Master said，“The difficulty is with the countenance.If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?”

辜译：Another disciple asked the same question.Confucius answered，“The difficulty is with the expression of your look.That merely when anything is to be done the young people do it, and when there is food and wine the old folk are allowed to enjoy it，——do you think that is the whole duty of a good son?”

“孝”是多方位、多层次的。对于父母兄长，能够做到“服其劳；有酒食，先生馔”，这只是最为基本的要求，还要和颜悦色。而要做到和颜悦色，是很不容易的。换言之，物质和精神的供养并行，这才是完整意义上的“孝”。

此章的最后一句：“曾是以为孝乎？”是一个修辞问句，其实际的意思是：这并不是完整意义上的“孝”。

应该说，理雅各和辜鸿铭都译出了原文的意思。但辜鸿铭的译文凭借merely和whole两个词，更直接地点到了要害之处：仅仅是“服其劳；有酒食，先生馔”，难道你认为这就是“孝”的全部吗？

12.子曰：“君子不器。”

理译：The Master said，“The accomplished scholar is not a utensil.”

辜译：Confucius remarked，“A wise man will not make himself into a mere machine fit only to do one kind of work.”

“器”，具有两个特点：只能被动服务；只有一种用途。“君子不器”是说君子既要主动做事，又不只限于一种功用。这也是孔子自身的写照。孔子兼通六艺，文武兼备，是春秋时代集大成的通才。“君子不器”，在现代也同样具有极大的意义。

对本章的翻译，理雅各照字直译：君子不是一个器皿。“君子”译为“accomplished scholar（事业有成的学者）”。在此是完全可以接受的。对于整句的翻译，评论者历来仁者见仁，智者见智，但以批评者居多，认为该译文属于死译，让人费解：君子不是一个器皿，这如何体现原意呢？看一下Longman Dictionary of Contemporary English对utensil的定义我们便明白了：

utensil：an object for use in a particular way, esp. a tool

因此说来，理雅各的译文包含了隐喻这一修辞手段，而对于西方人来说，utensil本身便已包含了“单一”这个概念，不会造成理解上的障碍。另外，理雅各的译文简洁明了。

辜鸿铭的译文则倾向于解释性的：君子不会将自己塑造成只适合做一种事的机器。译文意思一目了然，不需再费心思琢磨。但不如理雅各译文有味道。

14.子曰：“君子周而不比，小人比而不周。”

理译：The Master said，“The superior man is catholic and no partisan.The mean man is a partisan and not catholic.”

辜译：Confucius remarked，“A wise man is impartial, not neutral.A fool is neutral but not impartial.”

“周”和“比”都有亲善之共义，但又有本质的区别。君子的“周”是大公无私、周遍的爱；小人的“比”是朋比为奸，党同伐异。民谚所谓“君子之交淡如水”也即此义。

对于此章的翻译，理雅各与辜鸿铭明显的不同之处在于对“周”、“比”、“小人”等关键词的处理。

“周”，理雅各使用了“catholic”一词；辜鸿铭使用了“impartial”一词。这两个词都反映了“周”的本意，只不过“catholic”有些西化，起源于“天主教”一词；“impartial（公正）”则无此宗教色彩。

“比”，理雅各使用了“partisan”一词；辜鸿铭使用了“neutral”一词。据Longman Dictionary of Contemporary English解释，partisan：a strong, esp.unreasoning, supporter of a party, group, plan, etc.该词一“词”中的；反观辜鸿铭的“neutral（中立的、中性的）”，似乎他将“比”理解成了“圆滑”，个中原因不得而知。

“小人”，这是在《论语》中第一次出现的。“小人”与“君子”是相对应的，“君子”已经出现了多次，前文也已经进行过探讨，在此，主要探讨一下对“小人”的理解和翻译。

据统计，“小人”一词在《论语》中共出现23次，概而论之，其含义有两种：地位低下或道德低下或见识浅狭的人；平民百姓。显然，此处的“小人”应指前者。对此，理雅各译为“mean man（卑鄙自私的人）”；辜鸿铭译为“fool（愚蠢的人）”。理雅各的翻译方式优于辜鸿铭的，因为“fool”词义过于宽泛。

15.子曰：“学而不思则罔，思而不学则殆。”

理译：The Master said，“Learning without thought is labor lost；thought without learning is perilous.”

辜译：Confucius remarked，“Study without thinking is labour lost.Thinking without study is perilous.”

此章中，孔子论及“学”的方法，即“学”与“思”并重，互为依托，深刻地揭示了“学”与“思”的辩证关系，认为一个人要增长知识，必须认真思索；但若一味思索，终日冥思苦想，而不进行认真的学习，那么，这种思索也只能是镜中花，水中月，最终一无所获。

细观译文，我们可以看出，除了个别词之外，理雅各与辜鸿铭的译文达到了高度的一致。两个译文与原文每个意群的结构都可以对应，而且如同原句是格言一样，译文也属于警句格言的风格，均可以称得上上佳之译。但美中不足的是词形的对应。在理雅各的译文中，若将“thought”改为“thinking”，那就可以称为完美了：learning为动名词，thinking也为动名词，而且原文中的“思”也兼有动词和名词的特性。辜鸿铭的译文若也如此处理，结果也将是如此。

16.子曰：“攻乎异端，斯害也已。”

理译：The Master said，“The study of strange doctrines is injurious indeed！”

辜译：Confucius remarked，“To give oneself up to the study of metaphysical theories——that is very injurious indeed.”

对这句话，《论语》解读者历来各执己见，可谓仁者见仁，智者见智。概括起来，约有三种解释：一种是将“攻”解为“攻读”、“钻研”、“致力于”等，即“攻读钻研异端邪说是有害的”。第二种是将“攻”理解为“批评”、“攻击”，此句意即为“批评攻击那些异端邪说，祸害就可以消除”。第三种认为这句话体现了儒家的宽容精神，主张求同存异，不搞党同伐异，将此句理解为“攻击不同于你的异端邪说，那反而是有危害的”。

这三种说法又反映了对孔子及儒家的两种批判角度，依前两种诠释，孔子是反对异端邪说的；依后一种诠释，孔子又是宽容异端邪说的，这很是矛盾。仅从字面判断，很难得出定论。若从孔子平日言行判断，我们可以看出，他反对异端邪说，“不语怪、力、乱、神”，而且时时处处都要归乎周礼，归乎仁义正道。99但要这样理解，那又如何解释“君子周而不比，小人比而不周”?看来关键是对“异端”的理解了。到底它是“不同于自己的学说”?还是“异端邪说”?看来这只能“阙疑”了。

理雅各的译文从第一种解释，为“钻研异端邪说是有害的”。辜鸿铭的译文也是如此：“致力于异端邪说的研究是极其有害的”，只不过对“异端”理雅各译为“strange doctrines（奇怪的学说）”，辜鸿铭则将其译为“metaphysical theories（形而上学的理论）”。

17.子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”

理译：The Master said，“Y?，shall I teach you what knowledge is?When you know a thing, to hold that you know it；and when you do not know a thing, to allow that you do not know it；——this is knowledge.”

辜译：Confucius said to a disciple，“Shall I teach you what is understanding?To know what it is that you know, and to know what it is that you do not know，——that is understanding.”

这是对做学问者的警句格言，“知之为知之，不知为不知”，短短的十个字，奠定了学问中做人的根基。在学术如此浮躁的今天，更值得我们谨记。

对此文的理解，理雅各与辜鸿铭有所不同。理雅各的译文“你知道一件事情，就坚持自己知道；如果不知道，就承认自己不知道”，符合我们通常的理解。辜鸿铭的译文“了解己之知，了解己之不知，是知也”似乎有些另辟蹊径，但对“己之知与不知”了如指掌，知“己之强与弱”，这也的确应是“知”了。

23.子张问：“十世可知也？”子曰：“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也。其或继周者，虽百世，可知也。”

理译：Tsze-chang asked whether the affairs of ten ages after could be known.

Confucius said，“The Yin dynasty followed the regulations of the Hsia：wherein it took from or added to them may be known.The Chau dynasty has followed the regulations of the Yin：wherein it took from or added to them may be known.Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.”

辜译：A disciple asked Confucius whether ten generations after their time the state of the civilization of the world could be known.Confucius answered，“The House of Yin adopted the civilization of the Hsia dynasty；what modifications they made are known.The present Chou dynasty adopted the civilization of the House of Yin；what modifications this last dynasty made are also known.Perhaps some other may hereafter take the place of the present Chou dynasty；but should that happen a hundred generations after this, the state of the civilization of the world then, can be known.”

子张具体问的是什么？根据下文孔子所答，似乎应是十世之后的“礼”。但也有学者认为，子张是泛问，即十世之后的整个社会状况可知否。孔子曾对夏礼和殷礼做过考证，但由于文献不足，终成憾事。“礼”的变化是无规律可循的，对于前一二世的礼尚且不可知，又怎能预知十世以后的礼制呢？100

对于这个问题，理雅各采用了模糊的处理方式：“the affairs of ten ages after（十世以后的事情）”，一如原文的模糊。而辜鸿铭则按照自己一贯的方式，什么事情我都要给你说个明白，将其译为“the state of civilization（文明的状况）”。这也体现了他们两人不同的翻译风格：理雅各讲求忠实于原文；辜鸿铭讲求让读者明了。

在对于“礼”的处理上，理雅各采用了“regulations（规则）”一词，含义较窄一些；辜鸿铭则用“civilization（文明）”一词，含义较广一些。

对于“损益”，理雅各的翻译方式有欠妥当。“损”者，“去”也，即排出；“益”者，“增”也，即添加。在处理“损”时，理雅各使用了“take from”，这到底是“取而为己用”，还是“排出”?语焉不详。而辜鸿铭则用“modifications”，一词而概之，“损”、“益”全在其中。其他各处，两个译本则大体相当。

24.子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”

理译：The Master said，“For a man to sacrifice to a spirit which does not belong to him is flattery.”

“To see what is right and not to do it is want of courage.”

辜译：Confucius remarked，“To worship a spirit to whom one is not bound by a real feeling of duty or respect is idolatry；to see what is right and to act against one’s judgment shows a want of courage.”

不该自己去祭拜的鬼神却去祭拜了，这是谄媚；该去做的正义之事却不去做，这是缺乏勇气。在此，孔子为后人留下了“见义勇为”这一至理名训。

在翻译这一章时，对于“非其鬼而祭之”，理雅各的处理方式过于拘泥于原文，其结果是让人费解：祭奠不属于自己的灵魂。“不属于自己”，到底是广义的“不属于自己”，即非自己先辈的灵魂，还是狭义的“不属于自己”，即自己的灵魂？若是后者，则自相矛盾：一个人怎么能够祭奠自己的灵魂呢？

对此，辜鸿铭做出了解释性的翻译：虚情假意地祭奠自己不该祭奠的灵魂。此译法尽管冗长，但说明了问题，让人明了其中的含义，因此，笔者认为，辜鸿铭在此优于理雅各。

八佾第三

1.孔子谓季氏：“八佾舞于庭，是可忍也，孰不可忍也？”

理译：Confucius said of the head of the Ch? family, who had eight rows of pantomimes in his area，“If he can bear to do this, what may he not bear to do?”

辜译：The head of a powerful family of nobles in Confucius’native State employed eight sets of choristers[an Imperial prerogative]in their family chapel.Confucius, remarking on this, was heard to say，“If this is allowed to pass, what may not be allowed?”

以此章为首，《八佾》各章都是孔子对“克己复礼”的种种努力。

春秋时期，卿大夫与诸侯势力大兴，旧有的周礼遭到很大的冲击。以季氏为首的三大家族把持朝政，僭越礼制，“八佾舞于庭”。对此，孔子痛心疾首，高呼“是可忍也，孰不可忍”，这也成为后世两军对垒、双方对峙时常说的一句话，借以激励己方的斗志，谴责对方的不轨。

首先，理雅各和辜鸿铭在翻译过程中都对句读作了调整，将“八佾舞于庭”放在引号之外，作为背景处理，这种灵活的处理方式使本章读起来更加流畅，是完全可以接受的。

其次，“八佾舞于庭”，为什么不可忍？对此，理雅各在注释中做了如此交代：Confucius’s indignation at the usurpation of royal rites。101这也是理雅各译本的一大特点：正文照本直译，注释交代背景；辜鸿铭则在译文中直接给出了“不可忍”的原因：“an Imperial prerogative（皇室特权）”。

再次，“是可忍也，孰不可忍？”，“八佾舞于庭”，对谁来说不可忍？此“忍”到底是“容忍”，还是“忍心”?理雅各将其译为“如果他（季氏）能忍心这样做，还有什么他能不忍心去做呢？”这是对季氏的强烈谴责。辜鸿铭将其译为“如果这种事能够被容忍，还有什么事不能被容忍呢？”这是对民众的召唤，要奋起反击这种僭越行为。辜鸿铭的理解似乎更合乎现代人对此句的认识，但理雅各的理解方式也不能说是错误的，毕竟，原文并没有给出主语以说明这一点。

最后，对于“庭”，辜鸿铭使用了“family chapel”，一词，有过于西化之嫌，毕竟中国家庭没有类似于西方的“家庭教堂”。

3.子曰：“人而不仁，如礼何？人而不仁，如乐何？”

理译：The Master said，“If a man be without the virtues proper to humanity, what has he to do with the rites of propriety?If a man be without the virtues proper to humanity, what has he to do with music?”

辜译：Confucius remarked，“If a man is without moral character, what good can the use of the fine arts do him?If a man is without moral character, what good can the use of music do him?”

乐是表达人们思想情感的一种形式，它是礼的一部分。礼与乐都是外在的表现，而仁则是人们内心的道德情感和要求，所以，乐必须反映人们的仁德。这里，孔子就把礼、乐与仁紧紧联系起来，认为没有仁德的人，根本谈不上什么礼、乐的问题。与前两章联系起来，孔子这里是对三家继续发难。他们非礼、非乐、“八佾舞于庭”、“以《雍》彻”，这都表明他们便是不仁之人。一个人，如果没有了仁德，那他还能行礼乐吗？即使行礼乐，这一种外在的形式对他又有什么用处呢？能表现出他的仁吗？能使不仁之人变仁吗？

对此，理雅各和辜鸿铭的译文都体现出了对此类人的谴责。理雅各译道：“一个人，如果没有仁德，那他与礼的仪式又有什么关系呢？一个人，如果没有仁德，那他与乐又有什么关系呢？”在此，理雅各对“礼”使用了“rites of propriety（礼的仪式）”，堪称绝妙，直击三家要害：他们搞的只是“形式”而已，“鲜仁矣”。辜鸿铭也是如此：如果一个人没有德性的话，那优雅的礼（fine arts）对他又有什么用处呢？使用乐对他又有什么用处呢？两个反诘句，表达了对三家的愤怒与不满，或称入木三分的鞭挞。

4.林放问礼之本。子曰：“大哉问！礼，与其奢也，宁俭；丧，与其易也，宁戚。”

理译：Lin Fang asked what was the first thing to be attended to in ceremonies.

The Master said，“A great question indeed！

In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances.”

辜译：A disciple asked what constituted the fundamental principle of art.

“That is a very great question，”replied Confucius，“but in the art used in social usages it is better to be simple than to be expensive；in rituals for the dead, it is better that there should be heartfelt grief than minute attention to observances.”

《论语》中的“礼”可分为两个层面：抽象的道德行为准则和具体的礼节仪式。本章是鲁人林放与孔子关于“礼”的对话。林放问孔子“礼”的根本是什么。林放问的是抽象层面上的“礼”，还是具体层面上的“礼”，我们不得而知。孔子的回答“大哉问”，是说这个问题太大，太过宽泛，还是说这是个很好的问题，我们也不得而知。但是，孔子却从具体的层面上，阐述了关于“礼”的道理：礼节仪式只是表达“礼”的一种形式，但根本不在形式而在内心。不能只停留在表面仪式上，要从内心和感情上，从灵魂深处，体悟“礼”的根本，这才符合“礼”的要求。

理雅各是直接从具体的层面来理解并翻译“礼”的，对此，他使用了“ceremonies（仪式）”一词。对于“大哉问”，理雅各将其理解为“这是一个伟大（很好）的问题”。

辜鸿铭是从抽象的层面来看待此处的“礼”的，使用了他一直喜欢的“art”一词，然后再将其转化到具体的层面，即“social usages”和“rituals for the dead”，以具体的事例来说明“礼”之“本”。对于“大哉问”，辜鸿铭的译法同于理雅各，但从译文的上下文来看，辜鸿铭的处理方式更为顺理成章。

5.子曰：“夷狄之有君，不如诸夏之亡也。”

理译：The Master said，“The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them.”

辜译：Confucius remarked，“The heathen hordes of the North and East, even, acknowledge the authority of their chiefs, whereas now in China respect for authority no longer exists anywhere.”

首先，孔子在这里陈述了一个貌似的事实：夷狄有君，诸夏无君。所谓“貌似”，即诸夏还是有君的，只不过三家僭越君权，君主名存实亡而已。在这个事实的背后，孔子到底想表达一种什么样的思想？主流阐释家认为，夷狄虽有君长，但因其落后，不行周礼，君臣上下没有名分，这样，有等于无；诸夏有礼乐文化的传统，即使无君也胜于夷狄的有君。

理雅各的译文“极度地”忠实于原文，读后，我们只能了解这样一个事实：东部和北部的野蛮部落有其君主，这不同于我们诸夏，我们是没有君主的。这里，理雅各将“不如”解为“不同于”，若不是其注释“The anarchy of Confucius’s time（孔子时代的无政府状态）”102，我们真不知他（或孔子）要说什么。结合注释，我们可以看出，理雅各对此章的理解完全不同于主流阐释家的理解，如朱熹等。103

辜鸿铭的译文“北部和东部野蛮的群落尚承认其首领的权威，而在诸夏，对权威的尊重已荡然无存了”与理雅各如出一辙，他们的理解是一致的。但是，辜鸿铭所使用的“even”、“whereas”等词，使译文本身就表现出了孔子对其所生活的春秋时期的“礼崩乐坏”的哀叹，这一点从理雅各的译文中很难看得出来。

结合前面几章，我们可以看出，孔子一直是在非难三家的僭越行为，因此，理雅各和辜鸿铭的理解应该说是都有其道理的。

在笔者看来，如从主流阐释家应更为稳妥，因为“夷狄之有君”中的“之”，不是一个随意添加的“字”，如果将其删缺，成为“夷狄有君，不如诸夏之亡也”，那么“夷狄有君”就成为简单的陈述：夷狄有君，不像我们诸夏，我们无君。而原文中的“之”，是要形成鲜明对比的：夷狄的有君，不如我们的无君。因此看来，更稳妥地翻译方法是：The rude tribes of the east and north, though having their princes, are still not as good as the States of our great land which are without them，（because of cultural factors）。

6.季氏旅于泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山不如林放乎？”

理译：The chief of the Ch? family was about to sacrifice to the T’ai mountain.The Master said to Zan Y?，“Can you not save him from this?”He answered，“I cannot.”Confucius said，“Alas！Will you say that the T’ai mountain is not so discerning as Lin Fang?”

辜译：The head of the powerful family of nobles mentioned in section 1 of this chapter was going to offer sacrifice on the top of the Great Tai Mountain[an Imperial prerogative].Confucius then said to a disciple who was in the service of the noble，“Can you not do anything to save him from this?”“No，”replied the disciple，“I cannot.”“Ah, then，”answered Confucius，“it is useless to say anything more.But, really, do you think that the Spirit of the Great Mountain is not as Lin-fang?”

泰山只能由天子来祭，季氏要祭祀泰山，显然僭越礼法。孔子因此感慨道：难道说泰山之神还不如林放懂礼吗？以此既哀叹世风日下，又批评冉有追随季氏而不能纠之。

本章的译文充分显示了理雅各和辜鸿铭所采用的不同的翻译风格：理氏照本直译；辜氏为了读者的理解以及行文的流畅而适当添加。对于“泰山”，辜鸿铭在括号中给出了“an Imperial prerogative”，以此说明为什么他对季氏祭祀泰山如此反感。对于弟子冉有，辜鸿铭添加了“who was in the service of the noble”，以此说明为什么他想让他去阻止季氏这样做。这些信息在理雅各译文的正文中是看不出来的，只能在注释中找到。另外，辜鸿铭还添加了“it is useless to say anything more”等，以使行文前后衔接，显得更加流畅。

对于“曾谓泰山不如林放乎？”辜鸿铭将此“泰山”译为“the Spirit of the Great Mountain（泰山之神）”，而理雅各则直译为“泰山”，但是，理雅各译文中的“discerning（明察秋毫）”却弥补了这一“损失”，而且与辜鸿铭的译文相比，有过之而无不及，颇有隐喻的意味，似乎泰山是个活灵活现的人，也具有观察的能力，只不过不如林放而已。

7.子曰：“君子无所争。必也射乎！揖让而升，下而饮。其争也君子。”

理译：The Master said，“The student of virtue has no contentions.If it be said he cannot avoid them, shall this be in archery?But he bows complaisantly to his competitors；thus he ascends the hall, descends, and exacts the forfeit of drinking.In his contention, he is still the Chün-tsze.”

辜译：Confucius remarked，“A gentleman never competes in anything he does，——except perhaps in archery.But even then, when he wins he courteously makes his bow before he advances to take his place among the winners；and, when he has lost he walks down and drinks his cup of forfeit.Thus, even in this case of competition, he shows himself to be a gentleman.”

射箭比赛，来自远古遗风。农耕社会以前，人类以渔猎为生，“射”是主要的技能，它成为后世直到孔子时期的“六艺”之一。

孔子这里所说的“君子无所争”，即使要争，也是彬彬有礼地争，这反映了孔子和儒家思想的一个重要特点，即强调谦逊礼让，鄙视无礼的、不公正的竞争。当然，“君子无所争”也并不是后世人所理解的那种逃避世事的观点。

对于理雅各和辜鸿铭的译本，首先要指出的是对“君子”这个“老词”的不同翻译。理雅各使用了两个不同的词：“the student of virtue”和“Chun-tsze”。第一个为“尚德之士”，第二个为汉语音译。第一个尚可接受，学生在习研“六艺”之“射艺”时所表现出的德行，此为“君子”；第二个在《论语》译本全文中仅此一见，理雅各这样处理是出于何种考虑，即使其详尽的脚注中也未给出任何说法。如果是为了让西方人逐步了解并接受“君子”这个术语，可是这种译法在其译文中“前无古人，后无来者”。因此，让人感觉丈二和尚摸不着头脑。而辜鸿铭仍使用“gentleman”一词，展现出了君子们的“谦谦风范”。

其次，“揖让而升，下而饮”，理雅各照字直译；辜鸿铭则给出了为什么“升”：赢了；“下”：输了。当然，“升”是因为“赢了”，还是要“登堂比试”；“下”是“输了”，还是“射毕而下”；“饮”是“输而罚饮”，还是“同堂共贺”，不同的阐释家有不同的解释。

最后，对于“其争也君子”的处理。此章中，孔子以“射”风为例，强调君子“谦谦如也”的风范，这是一种以表现“礼”的方法，因此，辜鸿铭的译文“即使在这类的竞赛当中，他也表现出君子的风范”比理雅各的“在比赛当中，他仍然是个君子”更能被读者所接受。

8.子夏问曰：“‘巧笑倩兮，美目盼兮，素以为绚兮。’何谓也？”子曰：“绘事后素。”曰：“礼后乎？”子曰：“起予者商也！始可与言诗矣。”

理译：Tsze-hsia asked, saying，“What is the meaning of the passage——‘The pretty dimples of her artful smile！The well-defined black and white of her eye！The plain ground for the colours?’”

The Master said，“The business of laying on the colours follows（the preparation of）the plain ground.”

“Ceremonies then are a subsequent thing?”The Master said，“It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him.”

辜译：A disciple asked Confucius for the meaning of the following verse：

Her coquettish smiles，

How dimpling they are；

Her beautiful eyes，

How beaming they are；

O fairest is she

Who is simple and plain.

“In painting，”answered Confucius，“ornamentation and colour are of secondary importance compared with the groundwork.”

“Then art itself，”said the disciple，“is a matter of‘secondary’consideration?”

“My friend，”replied Confucius，“You have given me an idea. Now I can talk of poetry with you.”

一张白纸，才能做最新、最美的图画。此章中，孔子所谓的“绘事后素”正是此理。以“仁”为本，“礼”者为表。

对于此章的翻译，只有一点需要指出：“起予者商也！”“起”者，“启发”?“阐发”?孔子说“画”，由此子夏推理到“仁”为本，“礼”为表，显然，这是对孔子思想的阐发，引出孔子的感言：我可以与你谈诗了。孺子可教也。

对此，理雅各的翻译是正确的，而辜鸿铭则错了。

15.子入太庙，每事问。或曰：“孰谓鄹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”

理译：The Master, when he entered the grand temple, asked about everything.Some one said，“Who will say that the son of the man of Tsau knows the rules of propriety！He has entered the grand temple and asks about everything.”The Master heard the remark, and said，“This is a rule of propriety.”

辜译：When Confucius first attended the service at the State Cathedral（Ancestral Temple of the reigning prince），he enquired as to what he should do at every stage of the service.Somebody thereupon remarked，“Who tells me that the son of the plebeian of Tsow is a man who knows the correct forms?”

When Confucius heard of the remark, he said，“That is the correct form.”

孔子对周礼十分熟悉，但他来到祭祀周公的太庙里却每件事都要问上一问，所以，有人就对他是否真的懂礼表示怀疑：“孰谓鄹人之子知礼乎？入太庙，每事问。”这句里分明带有讽刺的意味。

首先，辜鸿铭的译文中的“State Cathedral”不属于中国文化的范畴，好在他在括号中加以修正。

其次，对于“入太庙”，理雅各照字直译，但读者完全可以明白“入太庙”要干什么；辜鸿铭则直接告诉读者“入太庙”的原因：“attended the service”，但是第一次“入太庙，每事问”，还是每次都这样，原文没有提及，因此，辜鸿铭的“first”就有些画蛇添足了。

最后，关于对讽刺意味的体现，辜鸿铭的译文中使用了“plebeian（粗俗的、卑贱的）”，理雅各的译文则无体现，只有靠读者去玩味了。

17.子贡欲去告朔之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”

理译：Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.

The Master said，“Ts'ze, you love the sheep；I love the ceremony.”

辜译：A disciple wanted to dispense with the sheep offered in sacrifice in the religious ceremony held at the beginning of every month.

“What you would save，”said Confucius to him，“is the cost of the sheep；what I would save is the principle of the rite.”

子贡要去掉徒有形式的告朔之羊时，孔子坚决反对。他认为，这只饩羊所代表的仪礼比羊本身要重要得多，因此，“尔爱其羊，我爱其礼”。

“尔爱其羊，我爱其礼”中的“爱”，理雅各很直白地译为“love”，意思很为宽泛，模糊，让人不得其解。而辜鸿铭则译为“save”，可谓一词中的。孔子所生活的时代是一个江河日下、礼崩乐坏的时代。孔子一生致力于“克己复礼”，所以，save——拯救，道出了原文的本意。

19.定公问：“君使臣，臣事君，如之何？”孔子对曰：“君使臣以礼，臣事君以忠。”

理译：The duke Ting asked how a prince should employ his ministers, andhow ministers should serve their prince.Confucius replied，“A prince should employ his ministers according to the rules of propriety；ministers should serve their prince with faithfulness.”

辜译：The reigning prince of Confucius’native State asked Confucius how a prince should treat his public servant and how a public servant should behave to his prince.

“Let the prince，”answered Confucius，“treat his public servant with honour. The public servant must serve the prince, his master, with loyalty.”

鲁定公时代，公室衰微，三桓专权。为扭转这一局面，定公重用孔子为大司寇行摄相事，共同策划了“堕三都”等举措。定公是唯一如此重用孔子的国君。这里定公与孔子君臣之间的问答实际上表达的是君臣之间的一种不平等的关系，主动权在君，君可以“使”，而臣只能“事”；君只需以“礼”，而臣则需以“忠”。

本章中的“臣”是泛指意义的，并非只指“大臣”，因此，辜鸿铭的“public servant”要比理雅各的“minister”妥帖。对于“礼”，理雅各仍然使用“rules of propriety（礼制）”，与前保持一致；而辜鸿铭则使用了“honour（尊重）”一词，这也是完全可以接受的。除此之外，两个译本基本上别无二致，均译出了本来的含义。

21.哀公问社于宰我。宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰，使民战栗。”子闻之，曰：“成事不说，遂事不谏，既往不咎。”

理译：The duke ?i asked Tsai Wo about the altars of the spirits of the land.Tsai Wo replied，“The Hsia sovereign planted the pine tree about them；the men of the Yin planted the cypress；and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe.”

When the Master heard it, he said，“Things that are done, it is needless to speak about；things that have had their course, it is needless to remonstrate about；things that are past, it is needless to blame.”

辜译：The reigning prince of Confucius’native State asked a disciple of Confucius about the emblems used on the altars to the Titular Genius of the land.

The disciple answered，“The sovereigns of the House of Hsia planted the pine tree；the people of the Yin dynasty adopted the cypress；and the people of the present Chou dynasty has chosen the li（chestnut）trees as a symbol of awe（li）to the population.”

When Confucius afterwards heard of what the disciple said, he remarked，“It is useless to speak of a thing that is done；to change a course that is begun；or to blame what is past and gone.”

社，最早源于人们对土地的自然崇拜，祈年与报功是这一崇拜的两大动机，后来演变为对土地神的祭祀。

对于此章中的“社”，有些注家认为其标志是栽植树木，104也有人认为是用何种木料做牌位。105这有待于民俗学家进一步考证，理雅各和辜鸿铭的译文都取“种树”一说。

对于“栗”的处理，理雅各显然不如辜鸿铭，因为前者的译文体现不出“chestnut”与“awe（不寒而栗）”的联系。而辜鸿铭的译文则用汉语拼音表现“栗”，加括号解释其意，使西方读者能够明白两者之间的关系。

听了宰我的一席话，孔子的回答是无奈，还是宽容？理雅各用“needless”来表明后者，对周代这种礼制的宽容，尽管他本人并不主张使臣民“不寒而栗”；辜鸿铭则用“useless”来表明后者，是对这种礼制的无可奈何。

22.子曰：“管仲之器小哉。”或曰：“管仲俭乎？”曰：“管氏有三归，官事不摄，焉得俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门。邦君为两君之好，有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？”

理译：The Master said，“Small indeed was the capacity of Kwan Chung！”

Some one said，“Was Kwan Chung parsimonious?”“Kwan”，was the reply，“had the San Kwei, and his officers performed no double duties；how can he be considered parsimonious?”

“Then, did Kwan Chung know the rules of propriety?”The Master said，“The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate.The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups.Kwan had also such a stand.If Kwan knew the rules of propriety, who does not know them?”

辜译：Confucius speaking of a famous statesman（the Bismarck of the time），remarked，“Kuan Chung was by no means a great-minded man！”

“But，”said somebody，“Kuan Chung was simple in his life：was he not?”

“Why，”replied Confucius，“Kuan Chung had that magnificent Sansouci Pleasance of his. Besides, he had a special officer appointed to every function in his household.How can one say that he was simple in his life?”

“Well，”rejoined the enquirer，“but still, Kuan Chung was a man of taste who observed the correct forms；was he not?”

“No，”answered Confucius，“The reigning princes have walls built before their palace gates. Kuan Chung also had a wall built before his door.When two reigning princes meet, each has a specialbuffet.Kuan Chung also had his special buffet.If you say Kuan Chung was a man of taste, who is not a man of taste?”

管仲早孔子近百年，是我国历史上最著名的政治家之一。他辅佐齐桓公，致力于改革，使齐国经济发展，国力大增，齐桓公因之成为春秋第一霸主。在《论语》中，孔子对管仲曾有数处评价，有褒有贬。《宪问》称：“桓公九合诸侯，不以兵车，管仲之力也！如其仁！如其仁”；“管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣。”但在此章中，孔子却在鞭挞管仲，称其“器小哉”……由此，李泽厚先生揭示出中国传统政治的深层内涵，他认为：“孔子批评管仲不懂‘礼’，却称许管仲‘仁’。肯定大于否定，不仅可见‘仁’高于‘礼’，而且造福于民的功业大德高于某些行为细节和个人小德，这与宋明理学以来品评人物偏重个人私德的标准尺度很不一样。……”106

首先，“器小哉”，此“器”乃“器量”，非“容量”或“能力”。理雅各的用词“capacity”错矣，辜鸿铭的“by no means a great-minded man”用词、语气都相当精准。理雅各的译文可以改为“Narrow-minded indeed was Kwan Chung！”

其次，对于“俭”，此处只是正常意义上的“俭”，并无“过俭”之意。理雅各的用词“parsimonious”有“过”之嫌，因为Longman Dictionary of Contemporary English是这样定义该词的：

parsimonious：too careful with money；unwilling to spend；ungenerous

管仲连一般的节俭都谈不上，问者何来“过俭”之问？由此看来，辜鸿铭的处理方法更为稳妥：simple in his life，生活俭朴。

再次，“三归”，具体为何？至今尚无定论。理雅各使用了汉语拼音，在脚注中给出了“三归”的各种解释，这在翻译中是常用的一种方式，也是非常严谨的态度。辜鸿铭将其译为“Sansouci Pleasance”，意为“逍遥院”，这种理解方式也是可能之一。

最后，要再次指出的是，一如二人的风格，理雅各追求忠实于原文，因此，绝少添词加字；辜鸿铭则有所添加，如but, why, well, no等，以使对话体的语句更接近现实生活的场景。

24.仪封人请见，曰：“君子之至于斯也，吾未尝不得见也。”从者见之。出曰：“二三子何患于丧乎？天下之无道也久矣，天将以夫子为木铎。”

理译：The border warden at ? requested to be introduced to the Master, saying，“When men of superior virtue have come to this, I have never been denied the privilege of seeing them.”The followers of the sage introduced him, and when he came out from the interview, he said，“My friends, why are you distressed by your master’s loss of office?The kingdom has long been without the principles of truth and right；Heaven is going to use your master as a bell with its wooden tongue.”

辜译：An officer in command of a certain Pass on the frontier where Confucius on his travels was passing, asked for the permission to be presented to him, saying，“Whenever a wise man passes this way, I have always had the honour to wait upon him.”Confucius’disciples accordingly presented him.

When the officer came out of the interview he said to the disciples，“Gentlemen, why should you be concerned at your present want of official position！The world has long been without the order and justice of good government；now God is going to make use of your Teacher as a tocsin to awaken the world.”

孔子在他所处的那个时代，已经是十分有影响的人物，尤其是在礼制方面，信服孔子的人很多，仪封人便是其中之一。他在见了孔子之后，就认为上天将以孔夫子为圣人号令天下，可见对孔子是佩服之极了。

对于本章的翻译，理雅各与辜鸿铭的不同之处首先在于对“丧”的理解。丧失了什么？有人认为是孔子失去了官位，有人认为是天下丧失了文明，也有人认为是指孔子弟子尚无官位，不一而足，且仁智皆见。对此，理雅各的译文同第一种观点；辜鸿铭的译文持第三种观点。

对于“道”这一儒学核心“老词”，理雅各将其译为“principles of truth and right（真理与正义的原则）”；辜鸿铭将其译为“order and justice of good government（善政之秩序与公正）”。此处“失道”所指的是失去真理与公正，因此说来，两个译法大同而小异，均体现了原文的思想。

关键之处是对“木铎”的翻译。理雅各直译，这是完全可以接受的，因为在西方文化中，bell也是用来警示人们的。而且这种译法还保留了原文的意蕴。辜鸿铭则采用了典型的意译的方法。

25.子谓韶，“尽美矣，又尽善也。”谓武，“尽美矣，未尽善也。”

理译：The Master said of the Shao that it was perfectly beautiful and alsoperfectly good.He said of the W? that it was perfectly beautiful but not perfectly good.

辜译：Confucius, speaking of a famous piece of music（the most ancient then known in China），remarked，“It has all the excellence of the physical beauty of harmony；it has also all the excellence of moral grandeur.”Speaking of another piece, of a more recent date, Confucius remarked，“It has all the excellence of the physical beauty of harmony；but it has not all the excellence of moral grandeur.”

孔子在这里以评乐为虚，以评乐所反映的内涵为实。虞、舜以禅让而得天下，是文治的象征；周武王以武力得天下，是武攻的代表，因此，孔子认为，《韶》“尽善尽美”；《武》“尽美未尽善”。

对于此章的翻译，理雅各做到了忠实于原文，语言简洁、工整。美中不足是不足以让西方读者明白《韶》与《武》为何物。如果能改为Shao music和Wu music则可近“尽善尽美”了。另外，“good”词义太过宽泛。辜鸿铭的译文则冗长啰嗦，一如对人名的处理，对《韶》采用了解释性的译法：“在中国当时所知的最古老的音乐”；对《武》则解释性地译为：“更接近于现代的音乐”，弄巧成拙。对于“尽美”与“尽善”，辜鸿铭也有个人的发挥，“尽美”为“all the excellence of physical beauty of harmony”；“尽善”为“all the excellence of moral grandeur”。“excellence”对应“尽”，堪称“绝‘对’”；“美”为“和谐的外在之美”，“善”为“道德崇高”，强调内在的“美”，一外一内，内外兼评，颇显译者的功力。

里仁第四

3.子曰：“唯仁者，能好人，能恶人。”

理译：The Master said，“It is only the（truly）virtuous man, who can love, or who can hate, others.”

辜译：Confucius remarked，“It is only men of moral character who know how to love men or to hate men.”

儒家在讲“仁”的时候，不仅是说要“爱人”，而且还有“恨人”的一面，即明辨是非，爱仁者，恨不仁者。作为凡夫俗子，人们喜好谁和憎恨谁，多半是以自己的好恶标准来做出判断的，所喜好的未必是好人，这种爱，只能是朋比而已；所憎恶的也未必不是好人，之所以憎恨，多是因其妨碍过自己，而由此引发排斥、报复等行为。仁者则不同。爱与恨是相伴而生的，只要做到了“仁”，就必然会有正确的爱和恨。

综观理雅各和辜鸿铭的译文，二人均采用了强调结构，这与原文的结构是完全一致的。但如果将理雅各的译文回译成汉语，我们就会发现问题之所在：只有仁德之人才能爱别人或恨别人。这是不合逻辑的，难道不是仁德之人就不爱别人或不恨别人吗？由此，我们可以看出，一味地直译，有时会带来很大的问题。而辜鸿铭的译文则根据需要适当地添加了一些词：只有仁德之人才知道如何去爱人，或恨人。“知道如何”，短短的四个字，便把孔子的本意如实准确地反映了出来。

4.子曰：“苟志于仁矣，无恶也。”

理译：The Master said，“If the will be set on virtue, there will be no practice of wickedness.”

辜译：Confucius remarked，“If you fix your mind upon a moral life, you will be free from evil.”

人一旦立志行仁道，必无心为恶。

理雅各的译文准确、到位：如果立志于仁德，就不会行邪恶之事。辜鸿铭的译文则容易引起误解：you will be free from evil，是不会行恶，还是不会受到恶的影响？意思模棱两可，可以将evil改为evil-doing，这样意思就明确了。

当然，此章还有一解：立志于仁，就不会厌恶别人。对此可译为：“If the will be set on virtue, there will be not hate for others.”或“If you fix your mind upon a moral life, you will not hate others.”

5.子曰：“富与贵，是人之所欲也；不以其道得之，不处也。贫与贱，是人之所恶也；不以其道得之，不去也。君子去仁，恶乎成名。君子无终食之间违仁，造次必于是，颠沛必于是。”

理译：The Master said，“Riches and honours are what men desire.If it cannot be obtained in the proper way, they should not be held.Poverty and meanness are what men dislike.If it cannot be obtained in the proper way, they should not be avoided.”

“If a superior man abandon virtue, how can he fulfill the requirements of that name?”

“The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it.In seasons of danger, he cleaves to it.”

辜译：Confucius remarked，“Riches and honours are objects of men’s desire；but if I cannot have them without leaving the path of duty, I would not have them.Poverty and low position in life are objects of men's dislike；but if I cannot leave them without departing from the path of duty, I would not leave them.”

“A wise man who leaves his moral character is no longer entitled to the name of a wise man. A wise man never for one single moment in his life loses sight of a moral life；in moments of haste and hurry, as in moments of danger and peril, he always clings to it.”

我们今天常说：“君子爱财，取之有道。”作为万世师表的孔圣人也不能脱俗。这一章反映了孔子的利欲观。任何人都不会甘愿过贫穷困顿、流离失所的生活，都希望荣华富贵，但这一切都必须通过正当的手段和途径去获取，否则宁守清贫而不去享受富贵。这种观念在市场经济的今天，具有极大的道德和法律价值。

对于“富与贵，是人之所欲也；不以其道得之，不处也。”理雅各与辜鸿铭的译文基本是一致的，只是在“道”的处理上，理雅各的用词抽象一点：适当的方式；辜鸿铭的用词具体一些：不脱离责任的道路。

关键是在对“贫与贱，是人之所恶也；不以其道得之，不去也。”的处理上。理雅各的译文是：“Poverty and meanness are what men dislike.If it cannot be obtained in the proper way, they should not be avoided.”回译成汉语，那应该是：“贫与贱是人人厌恶的东西，如果不能用正当的手段得到，他们就不该避免。”的确，原文是“得之”，但英译时应作相应的处理，仍照文硬译，是会造成麻烦的。反观辜鸿铭的译文对此的处理：“leave them（摆脱）”，这就使得原文意思的再现顺理成章了。再者，对于前两句，理雅各译文在人称代词的使用上也存在值得商榷之处：riches和honors, poverty和meanness合二为一，应作为复数，而且理雅各在主句中也使用了they。

对于余下部分的翻译，理雅各和辜鸿铭也各显示了自己的特点：如理雅各的the space of a single meal，辜鸿铭的lose sight of a moral life等。

7.子曰：“人之过也，各于其党。观过，斯知仁矣。”

理译：The Master said，“The faults of men are characteristic of the class to which they belong.By observing a man’s faults, it may be known that he is virtuous.”

辜译：Confucius remarked，“Men’s faults are characteristic.By observing a man's failings you can judge of his moral character.”

这里，孔子教给我们一个人人都会遇到、却未必都能知道的观察人的重要方法：人的过错，都与其同类人相关。观察他的过错，便可知道他是什么类型的人了，仁，还是不仁，在多大程度上实践了仁。

理雅各将“斯知仁矣”中的“仁”译为“virtuous”，显然理解错了。将其译文回译成汉语：“通过观察一个人的过错，我们可以知道他是仁德之士。”很明显，这种理解是无法接受的。另外，observing的逻辑主语与主句主语不一致，这在现代英语中属于语法错误。因此，该句可改为：By observing a man’s faults, we may know what sort of person he is.

反观辜鸿铭的译文，翻译过于简化：“人的过错是有典型特征的。”而对后句的处理则很到位，既将“仁”翻译了出来（moral character），又避免了理雅各所犯的错误。

8.子曰：“朝闻道，夕死可矣！”

理译：The Master said，“If a man in the morning hear the right way, he may die in the evening without regret.”

辜译：Confucius remarked，“When a man has learned wisdom in the morning, he may be content to die in the evening before the sun set.”

这是一个警示终生的千古名句，早已溶入中华民族的性格之中了。

对于“道”，诸子百家，各有其说，不一而足，其含义之深邃，非任何一个词语能够涵盖。对此，理雅各使用了“right way”，即“正确的道路”；辜鸿铭使用了“wisdom”，即“智慧”。

综观整个原句，应为虚拟语气的句式：朝闻道，即使傍晚死了也毫无遗憾了。而理雅各和辜鸿铭所使用的“may”到底是表达什么意义呢？是“可能性”?还是“许可”?粗略看来，这两种译文都挺通顺的，但仔细分析，may的意义就不够明确了。因此，笔者认为，该句应译为：……he should be content even if he died in the evening.或：……he should have no regret even if he died in the evening.

9.子曰：“士志于道，而耻恶衣恶食者，未足与议也！”

理译：The Master said，“A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.”

辜译：Confucius remarked，“It is useless to speak to a gentleman who wants to give himself up to serious studies and who yet is ashamed because of his poor food or bad clothes.”

士“耻恶衣恶食”，古往今来，似乎是一个通病。这里，孔子在告诫人们，真正“志于道”，就应富贵不能淫，威武不能屈，要甘于贫贱，如颜回一般，“一箪食，一瓢饮，在陋巷”107，而不改其乐。

首先，此处的“士”，为读书之人，因此，理雅各的“scholar”准确无误；辜鸿铭的“gentleman”则显得逊色。

“志于道”与“耻恶衣恶食”形成对照。理雅各的译文平铺直叙，两个定语从句完全并列而无语气的转折，对照不明显；而辜鸿铭则通过“yet”一个小词，将此对照显露无遗。

最后，还应提及再次出现的“道”。前文说过，对于“道”，诸子百家，各有其说，不一而足，其含义之深邃，非任何一个词语能够涵盖。此处理雅各将其译为“truth（真理）”；辜鸿铭将其译为“serious studies（严肃的学问）”，这都是可以接受的。

11.子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。”

理译：The Master said，“The superior man thinks of virtue；the small man thinks of comfort.The superior man thinks of the sanctions of law；the small man thinks of favours which he may receive.”

辜译：Confucius remarked，“A wise man regards the moral worth of a man；a fool, only his position.A wise man expects justice；a fool, only expects favours.”

本章再次提到君子与小人这两个不同类型的人格形态：前者关心道德与法制，后者则注重乡土生活与实惠。君子怀德、怀刑，体现了他们的高尚情操；小人怀土、怀惠，也是人之常情，绝无可厚非之处。因此，此处的“小人”不是后世汉语中那样完全的贬义，它与君子的区别更多的是阶层、地位的区别，可为普通人解。

首先，由于理雅各更多地注重对原文的忠实，造成他的译文的模糊性。将“怀”译作“think of”，“怀念”?还是“思考”，在这一点上，就不如辜鸿铭的“regard（看重）”。

其次，对于“怀刑”，理雅各译为“考虑法律的制裁”，则不如辜鸿铭的“期盼正义”，因为后者表意明确。

最后，如前所述，“小人”在此章中并无贬义，理雅各的“small man”含义模糊。可改为average man或ordinary man。反观辜鸿铭对此的处理，有一点颇具陷阱的意味：“his position”，谁的“position”?是前面的“a man”的，还是“小人”本人的？如果是前者的，那此“小人”乃真小人，译为“a fool”毫不为过，而且与“a wise man”完全对应；如果是指小人本人，那译作“a fool”则失之偏颇，多考虑一点自己的地位怎么就成了“小人”了呢？但在笔者看来，应为前者，否则，以辜鸿铭的儒学及英文功底，他不会忘记在his与position之间加上一个own的。

15.子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出。门人问曰：“何谓也？”曾子曰：“夫子之道，忠恕而已矣。”

理译：The Master said，“Sh?n, my doctrine is that of an all-pervading unity.”The disciple Ts?ng replied，“Yes.”

The Master went out, and the other disciples asked, saying，“What do his words mean?”Ts?ng said，“The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others，——this and nothing more.”

辜译：Confucius remarked to a disciple，“In all my life and teaching there is one underlying connected principle.”“Even so，”answered the disciple.

Afterwards, when Confucius had left, the other disciples asked the disciple who was above spoken to，“What did the master mean by what he said just now?”“The principle in the master's life and teaching，”answered the disciple，“is comprised in the two words：conscientiousness and charity.”

孔子的这段话可以说是千古之谜，历代阐释家对此众说纷纭，不一而足，孔子本人也并未说出“一以贯之”的是什么，只有曾参一人心领神会。但是，忠恕之道是孔子思想的重要内容，待人忠恕，这是仁的基本要求，贯穿于孔子思想的各个方面，因此，我们姑且以曾参的理解为据，评析两个译本。

首先，对于“吾道一以贯之”，理雅各的译文的意思是：“我的学说是一个贯穿一切的整体”；辜鸿铭译文的意思是：“在我的一生和授业生涯中，有一个根本性的、连贯的原则。”在其脚注中，理雅各也解释了其如此翻译的原委，称：“to myself it occurs to translate‘my doctrines have one thing which goes through them，’but such an exposition has not been approved by any Chinese writer.（我原打算将其译为‘我的学说中有一个东西，它贯穿整个学说’，但这种说法未得到任何一个中国作家的赞同。）”108孰是孰非，或双孰双非，只有阙疑了。

其次，对于“忠恕”二字，理雅各译为“忠实于我们本性的原则，对他人要实践仁慈”。辜鸿铭译为“诚心诚意和慈善”。在解释此译时，理雅各从“忠恕”两个字的构成上在脚注中做了说明。辜鸿铭的用词“charity”强调“慈善”，若将其改为“forgiving（宽宏）”或“generous（大量）”将更加贴切。

18.子曰：“事父母几谏，见志不从，又敬不违，劳而不怨。”

理译：The Master said，“In serving his parents, a son may remonstrate with them, but gently；when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose；and should they punish him, he does not allow himself to murmur.”

辜译：Confucius remarked，“In serving his parents a son should seldom remonstrate with them；but if he was obliged to do so, and should find that they will not listen, he should yet not fail in respect nor disregard their wishes；however much trouble they may give him, he should never complain.”

此章涉及的是儒家学说中的根本问题之一，弟子们在这里非常逼真地记录下了孔子备尽委屈的语气，这种委婉的口吻实际上也反映了这一问题的复杂性。它不仅涉及家庭内部的孝道难题，而且联系着对君臣关系的处理。对这一章内容的理解，不同的人有不同的看法，理雅各和辜鸿铭就是一例。

首先，对于“几谏”中的“几”，理雅各将其译为“温和地”，整句为“侍奉父母，儿子可以劝勉，但要温和地劝勉”；而辜鸿铭则将其译为“尽量少地”，整句为“侍奉父母，儿子要尽量少地劝勉父母，如果不得不……”。综合大部分人的观点，理雅各的理解应为妥帖。

其次，对于“又敬不违”中的“又”，理雅各将其译为“shows an increased degree（愈发）”；辜鸿铭将其译为“yet（仍然）”。从原文的意思来看，这两解都可接受，关键是“不违”。不违什么？不违谁的意志？理雅各认为，应该是不违背自己（儿子）（劝勉）的初衷；辜鸿铭认为，应该是不违背父母的意志。孔子历来强调君为臣纲，父为子纲。以此来看，应为不违背父母的意愿。但是，孔子也强调“见贤思齐，见不贤而内自省”。这又如何理解呢？“内自省”，只是自省而已，并不是说要反对父母。因此，笔者认为，在此处，辜鸿铭的理解应为正确。

最后，对于“劳而不怨”中的“劳”，理雅各将其译为“punish（惩罚）”；辜鸿铭将其译为“trouble（麻烦）”。对此，大多数的学者认为此“劳”为“忧虑”解，即：父母不愿听从儿子的劝诫，儿子也只能内心忧虑，而不能流露出丝毫的怨言。从上下文关系来看，此解更为合理。如此，此句可译为：he may feel worried, but not resentful。

19.子曰：“父母在，不远游，游必有方。”

理译：The Master said，“While his parents are alive, the son may not go abroad to a distance.If he does go abroad, he must have a fixed place to which he goes.”

辜译：Confucius remarked，“While his parents are living, a son should not go far abroad；if he does, he should let them know where he goes.”

“父母在，不远游”言简意赅，早已成为中国孝子们的口头禅。“游必有方”则有多解。朱熹认为，此“方”为明确的方向，以便“召己则必至而无失也”。109南怀瑾则认为，此“方”乃“方法”。父母老矣，没有人照应，子女远游，必须有个安顿的方法，此乃孝道。110姜厚粤认为，前两解皆不妥。他从生活的现实层面解释了不妥的原因，并通过对“方”字的考证，别开生面地提出，此“方”乃“道义”：如果必须要远游，那必须是担有道义。111笔者甚为赞同姜氏的观点。

对于此章，理雅各与辜鸿铭前面两句的译文相同，表意与用词以及句式了无大异。对于“游必有方”，理雅各译为：“如果确实远游，必须有一个确定的地方”；辜鸿铭则译为：“如果确实远游，则必须让父母晓知所去之地。”两译本质相同。按照姜厚粤的观点，此句译为“If he does, he should have a righteous purpose”为妥。

21.子曰：“父母之年，不可不知也：一则以喜，一则以惧。”

理译：The Master said，“The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.”

辜译：Confucius remarked，“A son should always keep in mind the age of his parents, as a matter for thankfulness as well as for anxiety.”

父母对于子女所付出的喜和忧，是无法言表的。因此，作为子女，对父母之寿不可不知，一则为父母年寿的增添而喜；一则为父母的年高体衰而忧。这是“孝”的一种表达。

对于理雅各和辜鸿铭的译文，乍一看，无甚区别，也都表达出了原文的意思。但仔细分析，还是有不同之处的。理雅各将“父母之年”作为主语，突出了“父母之年”的重要性；辜鸿铭则将“儿子”作为主语，将“父母之年”作为宾语。在这一点上，则逊于理雅各的处理方式。

22.子曰：“古者言之不出，耻躬之不逮也。”

理译：The Master said，“The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.”

辜译：Confucius remarked，“Men of old kept silence for fear lest what they said should not come up to what they did.”

“巧言令色，鲜矣仁。”112“君子欲讷于言，而敏于行。”113这些都是孔子一贯的教诲。

但是，“言之不出”，是否就是保持沉默，从不发表自己的观点？还是不肯轻言？如果是前者，那又怎么能“诲人不倦”呢？

对此，理雅各和辜鸿铭的翻译风格刚好倒个。一贯“忠实于”原文的理雅各将其译为“不会轻易出口”；而喜欢释意式翻译的辜鸿铭则照本宣科地译为“保持沉默”。笔者认为，在这一点上，理雅各的译文优于辜鸿铭的译文。

25.子曰：“德不孤，必有邻。”

理译：The Master said，“Virtue is not left to stand alone.He who practises it will have neighbours.”

辜译：Confucius remarked，“Moral worth is never left alone；society is sure to grow round him.”

得道多助，失道寡助，正是此意。

理雅各的译文生动形象，与原文非常贴近，做到了形似、意切。辜鸿铭的译文中最后一个单词“him”为无源之词，出现得有些突兀。

公冶长第五

3.子贡问曰：“赐也何如？”子曰：“女，器也。”曰：“何器也？”曰：“瑚琏也。”

理译：Tsze-kung asked，“What do you say of me, Ts’ze?”The Master said，“You are a utensil.”“What utensil?”“A gemmed sacrificial utensil.”

辜译：Another disciple who heard the above remarks said then to Confucius，“And I, what do you say of me?”“You are，”answered Confucius，“a work of art.”“What work of art?”asked the other.“A rich jeweled work of art，”was the reply.

瑚琏，古代祭祀时用于盛粮食的器具，外饰于玉，华美贵重。这里孔子将子贡喻为瑚琏，既是对他的才能的肯定，又是称赞他的品性如同瑚琏一般高贵、清雅。

对于此章，理雅各和辜鸿铭都保持了原文的隐喻修辞手段，理雅各将“器”译为“utensil（器具）”；将“瑚琏”译为“gemmed sacrificial utensil（镶嵌着宝玉的祭祀器具）”。辜鸿铭将其分别译为“work of art（工艺品）”和“rich jeweled work of art（饱嵌宝玉的艺术品）”。其中在对“瑚琏”的处理上，理雅各的方法要胜于辜鸿铭，因为他加了一个“sacrificial”，这就明白地交代了瑚琏的用途，让西方读者不至于迷惑。

另外，辜鸿铭在本章的开头也添加了一部分词：“who heard the above remarks”，尽管原文并没有这些词，有人也认为这是画蛇添足，但笔者认为，这样一来，便交代清楚了本章产生的背景，并与前章有机地联系在了一起。这也正是辜鸿铭译本的特色之一。

5.子使漆雕开仕。对曰：“吾斯之未能信。”子说。

理译：The Master was wishing Ch'?-tiao K'ai to enter on official employment.He replied，“I am not yet able to rest in the assurance of THIS.”The Master was pleased.

辜译：Confucius on one occasion wanted a disciple to enter public life.“No，”answered the disciple，“I have not yet confidence in myself.”Thereupon Confucius commended him.

孔子的教育方针是“学而优则仕”，因此，他希望漆雕开入政。在孔子的弟子中，漆雕开专攻《尚书》。应该说，攻读《尚书》是为了便于进入仕途，实现“修身、齐家、治国、平天下”的理想。但此次孔子要求漆雕开出仕，他却推辞，说“吾斯之未能信”。

“信”什么？理雅各在其译本的脚注中说，当孔子向漆雕开提出出仕的事情时，漆雕开正在研读《书经》，他指着《书经》或其中的某一篇说“吾斯之未能信”。因此，理雅各使用了完全大写的“THIS”，认为，“信”，表示对书中的知识未能完全掌握。换言之，尚未做到“学而优”，何故“仕”。由此，“子说”。这种理解是有充分的理由的，也符合孔子一贯的思想。

辜鸿铭将“信”理解为“对自己尚无信心”，这也是众多学者的观点。“未能信”，或许缘于学而未优，何故“仕”。这种理解也顺理成章。

6.子曰：“道不行，乘桴浮于海。从我者，其由与！”子路闻之喜。子曰：“由也好勇过我，无所取材。”

理译：The Master said，“My doctrines make no way.I will get upon a raft, and float about on the sea.He that will accompany me will be Y?，I dare to say.”Tsze-l? hearing this was glad, upon which the Master said，“Y? is fonder of daring than I am.He does not exercise his judgment upon matters.”

辜译：Confucius on one occasion remarked，“There is no order and justice now in the government in China.I will betake me to a ship and sail over the sea to seek for it in other countries.If I take anybody with me, I will take Yu，”referring to a disciple.

The disciple referred to, when he heard of what Confucius said, was glad, and offered to go.

“My friend，”said Confucius then to him，“You have certainly more courage than I have；only you do not exercise judgment when using it.”

“道不行，乘桴浮于海。”不肯向世俗低头的气概，也是一种万般的无奈。

“道不行”，何“道”不行？是自己的教义得不到施行，还是“邦无道”?理雅各持前者；辜鸿铭持后者。孔子生活的春秋时代，礼崩乐坏，三家把持朝政，僭越礼制。由此说来，辜鸿铭的理解与处理方式是有道理的。对于这种君不君、臣不臣的乱世，孔子并没有丧失信心，放弃自己的责任，而是孜孜以求地要“克己复礼”。但遗憾的是时不我予：在鲁国未能实现其抱负，率弟子周游列国，又屡屡碰壁，由此感叹要“乘桴浮于海”。由此看来，“道不行”，更应为“吾道不行”，即理雅各的理解更合乎情理。

“桴”为何物？小筏子也。泛泛说来，辜鸿铭的“ship”也不至于造成误解，但严格说来，在孔子那个年代，乘“ship”还为时过早，而理雅各的“raft”正合“桴”意。

“无所取材”，有人将其解释为其他方面没有什么可取的。理雅各将其译为：“在处理事情时，由不动脑子判断。”辜鸿铭将其译为：“只是在施‘勇’时，你不动脑子作出判断。”二译均可，但辜鸿铭的译法与前句的逻辑性更强，而且加上一个“only（只是）”，强化了上下文的关系。当然，辜鸿铭的译文还添加了另外一些原文中没有的词，如：on one occasion, in China, to seek for it in other countries等等。这一切都是为了交代背景，或使得译文更容易理解，或增强逻辑性。

7.孟武伯问子路仁乎？子曰：“不知也。”又问。子曰：“由也，千乘之国，可使治其赋也，不知其仁也。”“求也何如？”子曰：“求也，千室之邑，百乘之家，可使为之宰也，不知其仁也。”“赤也何如？”子曰：“赤也，束带立于朝，可使与宾客言也，不知其仁也。”

理译：M?ng W? asked about Tsze-l?，whether he was perfectly virtuous.The Master said，“I do not know.”

He asked again, when the Master replied，“In a kingdom of a thousand chariots, Y? might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.”

“And what do you say of Ch'i??”The Master replied，“In a city of a thousand families, or a clan of a hundred chariots, Ch’i? might be employed as governor, but I do not know whether he is perfectly virtuous.”

“What do you say of Ch'ih?”The Master replied，“With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.”

辜译：A member of a powerful family of nobles in Confucius’native State asked Confucius if his disciple, the above mentioned Chung Yu, was a moral character.“I cannot say，”answered Confucius.But on being pressed, Confucius said，“In the government of a State of even the first-rate power the man could be entrusted with the organization of the army.I cannot say if he could be called a moral character.”

The noble then put the same question with regard to another disciple. Confucius answered，“In the government of a large town or in the direction of affairs in a small principality, the man could be entrusted with the chief authority.I cannot say if he could be called a moral character.”

The noble went on to put the same question with regard to another disciple. Confucius answered，“At court, in a gala-dress reception, he could be entrusted with the duty of entertaining the visitors.I cannot say if he could be called a moral character.”

在本章中，孔子对自己的三个弟子进行评价，其评价标准就是“仁”。三个弟子中有的可以管理军事，有的可以管理内政，有的可以办理外交。在孔子看来，他们虽然各有所长，但所有这些专长都必须服务于礼制、德治的政治需要，“仁”应该处于至高无上的地位。

两个译本再次充分显示了理雅各和辜鸿铭的翻译特点。在翻译诸如“千乘之国”、“千室之邑，百乘之家”等语句时，理雅各使用了隐喻的修辞手段，一如原文；辜鸿铭则将这类词语的本意直接表达了出来：“千乘之国”为“具有一流国力的国家”，“千室之邑，百乘之家”为“一个大城镇，一个小的封邑”。至于对原文的理解，两个译本则大体相当。

9.宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可杇也。于予与何诛？”子曰：“始吾于人也，听其言而信其行；今吾于人也，听其言而观其行。于予与改是。”

理译：Tsai Yü being asleep during the daytime, the Master said，“Rottenwood cannot be carved；a wall of dirty earth will not receive the trowel.This Yü！——what is the use of my reproving him?”

The Master said，“At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct.It is from Yu that I have learned to make this change.”

辜译：A disciple of Confucius spent the best hours of the day in sleep.Confucius, remarking on it, said，“You cannot carve anything out of rotten wood nor plaster up wall built up of rubbish.What is the use of rebuke in such a case?”

Confucius then went on to say，“At one time, when I wanted to judge of a man, I listened to what he said, and I knew for certain what he would do in his life. But now, when I want to judge of a man, I have to look at what he does in his life as well as listen to what he says.It is, perhaps, men like this young man who have made me change my method of judging men.”

“朽木不可雕也”已成为师长斥责不屑弟子的常用语。“听其言而观其行”也成为我们判断一个人是否表里如一的方法。在本章中，孔子是一位严厉的师长，他怒斥宰予的行径，并借此论及对人的评判之道。

首先，对于“昼寝”，理雅各严格地译为“在白天睡觉”；辜鸿铭则稍有添加：“将白日最好的时光花费在睡觉上。”两个译法均可接受，辜鸿铭的更具体一些。

其次，对于“朽木不可雕也”，理雅各的译文是：“Rotten wood cannot be carved.”严格地说来，此译有些模糊：怎么就不能雕刻呢？只是雕刻出的东西有好有坏而已；辜鸿铭的译文是：“You cannot carve anything out of rotten wood（用朽木雕刻不出什么东西来）”。此译就排除了模糊性。

最后，对于“于予与改是”，理雅各的译文较为严格，基本没有增减，将其译为“从宰予身上，我学会了要作出改变。”辜鸿铭的译文则有较多的增益：“正是像这位年轻人一样的人使我判断人的方法产生了改变。”也就是说，使我产生改变的不止宰予一人，宰予只不过是一例而已。

10.子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？”

理译：The Master said，“I have not seen a firm and unbending man.”Some one replied，“There is Sh?n Ch’ang.”“Ch’ang，”said the Master，“is under the influence of his passions；how can he be pronounced firm and unbending?”

辜译：Confucius once remarked，“I do not now see a man of strong character.”“There is So-and-so，”said somebody.“No，”replied Confucius，“he is a man of strong passions；he is not a man of strong character.”

本章是“无欲则刚”的由来，这与我们常说的“不做亏心事，不怕鬼叫门”有异曲同工之妙，只不过后者说得更明确，更直白。“欲”乃人之常情，真正意义上的“无欲”反倒是一种病态，儒家学说也并不提倡。因此说来，此“无欲”乃“无私欲”。

对于本章的翻译，理雅各和辜鸿铭对“欲”均用了“passion”一词，Longman Dictionary of Contemporary English是这样定义该词的：

passion：strong, deep, often uncontrollable feeling, esp. of sexual love, hatred, or anger（强烈、深情、经常是无法控制的感情，尤其是对性爱、憎恨、恼怒）。可见，passion是一个中性词。在笔者看来，要想排除歧义，“欲”可译为“selfish desires”。

另外，还需再次提及辜鸿铭对文中人名的处理。以前他多用a disciple of Confucius或another disciple of Confucius，这次，这样处理行不通了，他便使用了so-and-so（某某人）。笔者感到奇怪，将申枨直接译出又有何妨？而且辜鸿铭也并非对人名一概不译，仲由便提及了很多次。

12.子贡曰：“夫子之文章，可得而闻也；夫子之言性与天道，不可得而闻也。”

理译：Tsze-kung said，“The Master's personal displays of his principles and ordinary descriptions of them may be heard.His discourses about man's nature, and the way of Heaven, cannot be heard.”

辜译：A disciple of Confucius remarked，“You will often hear the masterspeak on the subjects of art and literature, but you will never hear him speak on the subjects of metaphysics or theology.”

此章为《论语》中之名篇，对于理解孔子及儒家思想关系极大，历来解释纷纭复杂。首先，“文章”是今天我们所说的“文章”，即《诗》、《书》、《礼》、《乐》，114还是孔子的言行、学问、性情、人格等？115“（文章）可得而闻也”，是指弟子从孔子那里闻到，还是弟子从乡党邻里、公卿大夫那里听到人们谈论孔子的“文章”?还是二者皆有？

至于“性与天道”，弟子感叹“不可得而闻也”，则揭示了孔子思想重要的一面。“性”为“人之性”，“天道”为天地宇宙运行之道。孔子强调“未能事人，焉能事鬼”，“未知生，焉知死”，主张“敬鬼神而远之”，所以，他本人很少谈论这些话题。

理雅各将“文章”译为“（孔子）原则的个人体现与对这些原则的描述”；“性”译为“人之本性”；“天道”译为“老天之道”。至于是亲耳“闻”夫子讲“文章”还是间接听说，译文则很模糊，用了一个被动语态：可以被听到。何去何从，皆可接受。

辜鸿铭则认为，“文章”应为《诗》、《书》、《礼》、《乐》，因此，用“art and literature”表示；对于“性与天道”，则用“metaphysics or theology（形而上学或神学）”表示。形而上学和神学能否代表“性与天道”，笔者不敢妄下结论，因为这都是极为抽象的东西，但有一点可以肯定，辜鸿铭的这种处理方法完全失去了中国传统文化的特色。另外，对于如何“闻”，辜鸿铭用“hear the master speak”，表明亲耳听夫子传道。

14.子贡问曰：“孔文子何以谓之‘文’也？”子曰：“敏而好学，不耻下问，是以谓之‘文’也。”

理译：Tsze-kung asked, saying，“On what ground did Kung-w?n get that title of WǎN?”The Master said，“He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors！——On these grounds he has been styled WǎN.”

辜译：A disciple, speaking of an ancient worthy of the time, enquired of Confucius saying，“How was it that he had the title of‘Beau-clerc’added as an honour to his name after his death?”

“He was，”answered Confucius，“a man of great industry, who applied himself to self-culture；he was not ashamed to seek for information from others more ignorant than himself. For that reason he has had the title of'Beau-clerc'added as an honour to his name after his death.”

“不耻下问”是学者应具而实缺的品性。在此，孔子教育自己的弟子学习之道。

首先，在翻译此章时，该如何处理“文”这个谥号，它体现着中国的传统文化，既要表现出“文”之意，又要说明其为死后封号。理雅各使用了拼音的形式，在脚注中加以解释；辜鸿铭则用法语词“Beau-clerc（优秀的文人）”，其后自加“added as an honour to his name after his death”加以解释。

其次，对于“不耻下问”的理解的问题。“下”的意义较广，可指身份、地位不如己者，也可指在某个方面知识不如己者。对此，理雅各的处理方式较好，一个“inferior”则包括了一切。而辜鸿铭的译文则值得推敲：more ignorant，究竟何意？是不是说问者已属无知，而被问者更无知？既然已知被问者更无知，那还能问出什么来呢？

另外还有一点，理雅各的译文中的“learn of”，意为“了解”，译者这样翻译的原因不得而知。

15.子谓子产：“有君子之道四焉：其行己也恭，其事上也敬，其养民也惠，其使民也义。”

理译：The Master said of Tsze-ch’an that he had four of the characteristics of a superior man：——in his conduct of himself, he was humble；in serving his superior, he was respectful；in nourishing the people, he was kind；in orderingthe people, he was just.

辜译：Confucius remarked of a famous statesman（the Colbert of the time），saying，“He showed himself to be a good and wise man in four ways.In his conduct of himself he was earnest, and in serving the interests of his prince he was serious.In providing for the wants of the people, he was generous, and in dealing with them he was just.”

此章中孔子是在赞扬子产，讲君子之道，实际上，也就是为政之道。子产在郑简公、郑定公之时执政二十二年，周旋于晋、楚之间，既不低声下气，又不妄自尊大，保持了郑国的尊严和安全。孔子认为，治国安邦，就应该具有子产的这四种美德。

对于译文，首先要指出的是，理雅各向以忠实于原文而著称，在保证达意的基础上，力求译文与原文形式上的一致。但此章中，理雅各将直接引语变为了间接引语，这在前面偶尔也出现过。但就此章而言，如同辜鸿铭的译文一样，保持直接引语的形式并不困难，因此，没有必要改变外在的形式。

其次，对于“恭”、“敬”、“惠”、“使”等字，两人的用词不同。这牵扯到理解上的些许差异，但从全文表意上看，都顺理成章。

最后一点需要指出的是，辜鸿铭在括号中给出了同时代国外与主人公有相似之处的人，这也是他的译文的一个特点，让西方读者更深入地了解主人公的特征。

17.子曰：“臧文仲居蔡，山节藻棁，何如其知也？”

理译：The Master said，“Tsang W?n kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, with representations of duckweed on the small pillars above the beams supporting the rafters.——Of what sort was his wisdom?”

辜译：Confucius remarked of an eccentric character of the time, saying，“The man actually built a chapel elaborate with carvings for a large tortoise which he kept.What can one say of the intellect of a man like that?”

臧文仲在当时被人们称为智者，但他却僭越礼制，竟然修建藏龟的大屋子，装饰成天子宗庙的式样，“山节藻棁”。因此，在孔子看来，他并不是一个智者。

“居蔡，山节藻棁”，怎么就不能被称作智者呢？只有对中国古代礼制有深入研究的人才能知道原因。因此，译本必须适当增益，才能让普通的西方读者明白其意。理雅各在脚注中作了交代，称这是一种僭礼的行为；辜鸿铭的译本则缺乏这一点。

马新认为，孔子对鬼神迷信一直持怀疑态度，采取“敬鬼神而远之”的立场。因此，蔡文仲养龟占卜，在孔子看来，则浪得“智者”之虚名。116以此解为出发点，理雅各和辜鸿铭的译文，即使没有交代原因，也均可理解其意。

另外，辜鸿铭所用的“chapel”脱离了中国传统文化。其译文对“山节藻棁”的翻译有所节俭。

18.子张问曰：“令尹子文三仕为令尹，无喜色；三已之，无愠色。旧令尹之政，必以告新令尹。何如？”子曰：“忠矣。”曰：“仁矣乎？”曰：“未知；焉得仁！”“崔子弑齐君，陈文子有马十乘，弃而违之。至于他邦，则曰：‘犹吾大夫崔子也。’违之；之一邦，则又曰：‘犹吾大夫崔子也。’违之。何如？”子曰：“清矣。”曰：“仁矣乎？”子曰：“未知；焉得仁？”

理译：Tsze-chang asked, saying，“The minister Tsze-w?n thrice took office, and manifested no joy in his countenance.Thrice he retired from office, and manifested no displeasure.He made it a point to inform the new minister of the way in which he had conducted the government；——what do you say of him?”The Master replied，“He was loyal.”“Was he perfectly virtuous?”“I do not know.How can he be pronounced perfectly virtuous?”

Tsze-chang proceeded，“When the officer Ch'?i killed the prince of Ch’?，Ch’?n W?n, though he was the owner of forty horses, abandoned them and left the country.”

Coming to another State, he said，‘They are here like our great officer, Ch'?i，’and left it.He came to a second State, and with the same observation left it also；——what do you say of him?The Master replied，“He was pure.”“Was he perfectly virtuous?”“I do not know.How can he be pronounced perfectly virtuous?”

辜译：A disciple of Confucius asked him to give his opinion of a public character of the time, saying，“In his public life three times he was made Prime Minister, and yet on none of these occasions did he show the least signs of elation.Three times he was dismissed from office, and also on none of these occasions did he show the least signs of disappointment.He was careful every time, when giving up office, to explain to his successor the line of policy which the Government under him hitherto had been pursuing.”

“Now，”asked the disciple，“what do you think of him?”

“He was，”answered Confucius，“a conscientious man.”“But，”asked the disciple，“could he be called a moral character?”“I cannot say，”replied Confucius，“if he could be called a moral character.”

The disciple then went on to ask about another public character, saying，When the Prime Minister in his native State murdered the prince, his master, that worthy had large possessions in the country, but he threw them all away and quitted the country. Arriving at another State, he remarked，“I see here they are all patricides, the same as our patricide minister at home；'and immediately again quitted that country.Thus he went on from one State to another, making the same observation.Now, what do you think of this man?”

“He was，”replied Confucius，“a pure, high-minded man.”“But，”asked the disciple，“could he be called a moral character?”“I cannot say，”answered Confucius，“if he could be called a moral character.”

“仁”，在儒学中，是人生最高的境界。子张列举两位名士，一位忠于职守，淡泊名利；另一位清高不俗，绝不与弑君者同流。但孔子对他俩也未肯施与一个“仁”字，可见“仁”之难求。

就两个译本来说，首先是如何翻译“令尹”。在当时，“令尹”是楚国辅弼国君的执政长官，类似后世的相。因此，如辜鸿铭一般将其译为“Prime Minister”更符合事实。

另外，“三已之”。应为主动辞职，还是被革职？如是主动辞职，当然就不会有“愠色”了。对此，理雅各使用了“retire”一词，从逻辑上以及事实上看，这不是一个合适的说法，因为“retire”并不含有“被迫”之意，它通常表示因年龄因素而去职。在这一点上，辜鸿铭的“was dismissed from office”应为更好。

再者，“忠矣”。每次被革职，子文都“必以告新令尹”，此“忠”充其量是“忠于职守”，“conscientious（严肃认真）”足矣，尚称不上“loyal（忠诚、效忠）”。

对于“有马十乘”，理雅各将其译为准确的“forty horses”，而辜鸿铭则模糊地说“large possessions（大量的财产）”。两种译法均有道理：也可能陈文子刚好“有马十乘”，也可能以此表示其富有。

除了这些小处之外，两个译本大体相当。

19.季文子三思而后行。子闻之，曰：“再，斯可矣。”

理译：Ch? W?n thought thrice, and then acted.When the Master was informed of it, he said，“Twice may do.”

辜译：It was remarked of a public character of the time that he always reflected thrice over every time before he acted.When Confucius heard of the remark, he observed，“Think twice——that is sufficient.”

今天，我们在劝诫友人要谨慎行事时，常说“要三思”，或“三思而后行”，出处在于此。季文子历经鲁文公、宣公、成公、襄公四朝，处事谨慎，遇事“三思而后行”。孔子对此则不以为然，认为季文子优柔寡断，因此说：“再，斯可以。”考虑两次就可以了。

理雅各和辜鸿的译文都取此解，只不过辜鸿铭的译文较为繁琐一些，添加了“It was remarked of（有人评论……）”、“of the time（当时的）”等。

但是，对于“再，斯可矣”，也有人有完全不同的解释。姜厚粤认为，季文子为了稳定政局，将打算除掉三桓势力的公孙归父驱逐出境，客观上为日后三桓专国政铺平了道路，鲁国的多事由此而起。假如季文子在此事上能再多考虑一番，后患或许可免。117因此，孔子所说的“再，斯可矣”，应为“再多考虑一番才可以”。若按此解，这部分应该译为“Think once more, that might have done.”

22.子曰：“伯夷、叔齐不念旧恶，怨是用希。”

理译：The Master said，“Po-? and Sh?-ch’? did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.”

辜译：Confucius, remarking of two ancient worthies, famous for the purity and saintliness of their lives and character, said，“They forgave old wrongs；therefore they had little to complain of the world.”

“不念旧恶”是各民族圣贤们所普遍倡导的原则，孔子也极力提倡“既往不咎”，主张“以德报怨”，追求人与人之间和谐相处的氛围。这种观点在今天尤其重要。

翻译此章，首先要让读者明白伯夷和叔齐何许人也。一如既往，理雅各在脚注中作了交待；辜鸿铭在正文中稍有添加，以作说明：两个古代圣贤，以其生活和性格的纯洁和圣洁而著称于世。

对于“不念旧恶”，两人的理解一致，关键是“怨是用希”。是说因为他们不念别人的旧恶，因此他们很少招致别人的怨恨？118119还是说因为他们原谅别人的旧恶，因此他们对于世人就没有什么抱怨的了？理雅各的译文从前者；辜鸿铭的译文从后者。查阅学者注解，从前者为多。

另外，对于伯夷、叔齐这样的历史人物，辜鸿铭的译本中也没有提及名字，实属遗憾。

25.颜渊、季路侍。子曰：“盍各言尔志？”子路曰：“愿车马、衣轻裘，与朋友共，蔽之而无憾。”颜渊曰：“愿无伐善，无施劳。”子路曰：“愿闻子之志。”子曰：“老者安之，朋友信之，少者怀之。”

理译：Yen Yüan and Ch? L? being by his side, the Master said to them，“Come, let each of you tell his wishes.”

Tsze-l? said，“I should like, having chariots and horses, and light fur dresses, to share them with my friends, and though they should spoil them, I would not be displeased.”

Yen Yüan said，“I should like not to boast of my excellence, nor to make a display of my meritorious deeds.”

Tsze-l? then said，“I should like, sir, to hear your wishes.”The Master said，“They are, in regard to the aged, to give them rest；in regard to friends, to show them sincerity；in regard to the young, to treat them tenderly.”

辜译：On one occasion, when two of his disciples, the favourite Yen Hui and Chung Yu the intrepid, were in attendance on him, Confucius said to them，“Now tell me, each of you, your aim in the conduct of life.”

“I would like，”answered the intrepid Chung Yu，“If I had carriages and horses and clothings of costly furs, to share them with my friends, to be able to consider such things as much belonging to them as belonging to me.”

“And I，”answered the favourite Yen Hui，“I would like to be able not to boast of my ability and to be able to be humble in my estimate of what I have done for others.”

“Now，”said the intrepid Chung Yu then to Confucius，“We would like tohear your aim, sir, in the conduct of life.”

“My aim，”replied Confucius, would be to be a comfort to my old folk at home；to be sincere, and to be found trustworthy by my friends；and to love and care for my young people at home.

此为《论语》中著名篇章之一，一幅别开生面的师徒恳谈图，显现出各人的性情学问。其中子路一如其重然诺、重义气的性格，更多地看重朋友间的友谊，轻视物质。后世的“苟富贵，勿相忘”与此同辙。颜渊则称愿意不夸耀自己的优点，不张扬自己的功劳，一幅谦谦君子的形象。孔子则愿“老者安之，朋友信之，少者怀之”，以天下和谐为己任，在思想层次上显然超过了弟子，展现了圣哲的风范。

对于篇首的“颜渊、季路侍”中的“侍”，理雅各与辜鸿铭的处理方式稍有不同：理雅各译为“在其身旁”；辜鸿铭则直接译为“侍候”。但两者没有本质的区别。

而对于子路的“愿车马、衣轻裘，与朋友共，蔽之而无憾”，两个译本却有较大的差异。这首先体现在对此句的理解上。理雅各的译文，回译为中文，意为“如果我有车马轻裘的话，我愿意与朋友共享，即使他们用坏了，我也不会不高兴。”这与大部分注家的解释是相同的。120辜鸿铭的译文则意为“如果我有车马和昂贵的裘衣的话，我愿意与朋友共享之，我的东西，就是朋友的东西”。除此之外，在语气上，辜鸿铭的译文在此要胜于理雅各的译文：辜鸿铭使用了一个条件状语从句，这很符合口语的习惯；理雅各则用分词来做条件状语，这是书面体的习惯。

对于颜渊的“愿无伐善，无施劳”，理雅各的译文简洁明了；辜鸿铭的译文则稍显冗长。但有一点必须指出，辜鸿铭的译文加了两个很不起眼的“be able to”。虽说不起眼，但却显示了译者良苦的用心：师徒在谈论日后的愿望，颜渊的“愿无伐善，无施劳”是一种德的境界，并非轻易即可获之。“be able to”则表明颜渊承认自己尚未达到此种境界。

对于此句，姜厚粤的解释颇为独到。他说：“……一个终生未仕，穷得连饭都吃不饱的人，在没有做出任何值得向人夸耀、张扬的事迹的情况下，便夸口什么善举、功劳以及对百姓如何如何，不怕别人说你‘巧言’，是空谈，是痴人说梦？……再说，一个不管做过多少善事、立过多大功劳的人，只要喜欢四处自我标榜，总不免让人扫兴。”121因此，他认为，该句应释为“愿天下没有征伐善良的战争，没有加施给百姓的繁重劳役”。若依此，此句可译为：I wish there would be no more war against the good people；there would be no more forced labour upon them.

而对于孔子的“老者安之，朋友信之，少者怀之”，注家也有不同的解释。首先，“老者安之，朋友信之，少者怀之”的主体是谁？有人认为是“我”，即孔子本人，辜鸿铭的译文即从此解。但这里有一问题，辜鸿铭的译文中的“to be sincere, to be found trustworthy by my friends”是否意味着孔子一生至此还未做到对朋友真诚，朋友也尚未感觉他可信？因此，笔者认为，这种解释与翻译形式不妥。略去主体，泛泛地解释为“老人有所安，友人之间有所信，少者有人关心”则可，这也正反映了孔子的志向。依此解，此句可译为：My aim would be that there is comfort for the aged；mutual trust among friends；tender care for the young.

在对此句的翻译上，理雅各的译文则很模糊。既可以将“我”看成是主体，也可以将其他方面看成是主体。

26.子曰：“已矣乎！吾未见能见其过而自讼者也。”

理译：The Master said，“It is all over.I have not yet seen one who could perceive his faults, and inwardly accuse himself.”

辜译：Confucius was once heard to say，“Alas！I do not see now a man who can see his own failing or is willing to bring a suit against himself before his own conscience.”

孔子在此仍在强调自察与内省。古往今来，人们往往只看到别人的过错，而极少检讨自己。

孔子发此感叹的年代和背景已难以考证，但总而言之，是对世风的悲叹。理雅各的译文使用了现在完成时，说明孔子在感叹自生至此，他从未见过“能见其过而自讼者”；辜鸿铭的译文使用了一般现在时，说明孔子以前可能见过这类人，但现在看不到了，感叹现如今的世风日下。

还有一点必须指出，对于“能见其过”和“自讼者”，理雅各认为两者为并列关系，因此使用了“and”连接；辜鸿铭认为两者为选择的关系，因此使用了“or（或者）”。笔者认为，应从前者，“见其过”，才能“自讼”。

雍也第六

1.子曰：“雍也可使南面。”仲弓问子桑伯子。子曰：“可也简。”仲弓曰：“居敬而行简，以临其民，不亦可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”

理译：The Master said，“There is Yung！——He might occupy the place of a prince.”

Chung-kung asked about Tsze-sang Po-tsze. The Master said，“He may pass.He does not mind small matters.”

Chung-kung said，“If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure excessive?”

The Master said，“Yung's words are right.”

辜译：Confucius, once expressing admiration for a disciple, remarked，“There is Yung——he should be made a prince.”

On another occasion, when that disciple asked Confucius'opinion of a certain public character of the time, Confucius answered，“He is a good man：he is independent.”

“But，”replied the disciple，“when a man in his private life is serious with himself, he may, in his public life, be independent in dealing with the people. But to be independent with himself in his private life as well as independent in his public life，——is there not too much independence in that?”“Yes，”answered Confucius，“you are right.”

冉雍出身贫寒，投身孔子门下后，德行才识大有长进，深得孔子赏识，称其“可以使南面”。

在评判子桑伯子的处事风格时，孔子还是赞同办事简明扼要，不繁琐，不拖拉，要果断利落的。不过任何事情都不可太过分。如果在办事时一味追求简要，马马虎虎，则不可接受了。所以，在听完仲弓的话后，孔子表示赞同。

至于两个译本，首先要注意的是对“可以使南面”的翻译。理雅各与辜鸿铭均使用了“prince”一词。在此，笔者认为将“南面”处理得模糊一些为妥，不具体指出可以担何等职务，翻译为“高官（high official）”即可。

对于“简”，理雅各与辜鸿铭的理解差异较大。理雅各将其译为“not mind small matters（不拘小节）”；而辜鸿铭却将其译为“independent（不受束缚）”。两人的理解各有理由。理雅各的理解与大部分的注家相符；辜鸿铭在其译文的注中也给出了理由：“据史料记载，此公像许多中国人在夏天时所做的那样，会脱得一丝不挂。对此，孔子说道：‘这是在引导人们忘记人与野兽的区别呀。’”122子桑伯子的行为显然是脱离了“礼”的。

对于“居敬”，理雅各译为“cherish in himself a reverential feeling（内心存有虔诚的情感）”；辜鸿铭则译为“……in his private life is serious with himself（在私下严肃认真）”。两人对“居”的理解稍有不同，但均可。

依据两人对前面的“简”的不同理解，后文中对“简”的翻译也不同，但均有其理由。

2.哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过。不幸短命死矣，今也则亡，未闻好学者也。”

理译：The duke ?i asked which of the disciples loved to learn.Confucius replied to him，“There was Yen H?i；HE loved to learn.He did not transfer his anger；he did not repeat a fault.Unfortunately, his appointed time was short and he died；and now there is not such another.I have not yet heard of any one who loves to learn as he did.”

辜译：The reigning prince of Confucius’native State asked him which one of his disciples he considered a man of real culture.

Confucius answered，“There was Yen Hui. He never made others suffer for his own annoyances.He never did a wrong thing twice.But unfortunately he died in the prime of his life.Now there is no one, none who can be said to be a man of real culture.”

颜回是孔子的得意门生，其“不迁怒，不贰过”甚为孔子称道。但其“短命死矣”，令孔子的哀痛无以言表。

仔细阅读两个译本，我们会发现，最大的不同在于“好学”。大部分的注家认为，“好学”，无可置疑，应作“爱好学习”之解。理雅各也从此解，将其译为“loved to learn”。但辜鸿铭却另辟蹊径，将其译为“of real culture（真正有教养）”。笔者认为，辜鸿铭的处理方法很值得称道。“不迁怒，不贰过”应为经过多年的学习与修炼后的结果，是一种境界，而非学习的过程。因此，在此点上，辜鸿铭胜于理雅各。

另外，对于“短命死矣”，两个译本都很精彩：理雅各的“his appointed time was short and he died（老天给他的寿命太短了，他死了）”表现出孔子对颜回盛年而亡的痛惜，认为老天爷不公。辜鸿铭的“he died in the prime of his life（他盛年而亡）”也充分表现出了孔子的悲痛。

3.子华使于齐，冉子为其母请粟。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之粟五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”原思为之宰，与之粟九百，辞。子曰：“毋！以与尔邻里乡党乎！”

理译：Tsze-hwa being employed on a mission to Ch’?，the disciple Zan requested grain for his mother.The Master said，“Give her a f?.”Yen requested more.“Give her a y?，”said the Master.Yen gave her five ping.

The Master said，“When Ch'ih was proceeding to Ch'?，he had fat horses to his carriage, and wore light furs.I have heard that a superior man helps the distressed, but does not add to the wealth of the rich.”

Yüan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them.

The Master said，“Do not decline them. May you not give them away in the neighbourhood, hamlets, towns, and villages?”

辜译：On one occasion when a disciple of Confucius was sent on a public mission to a foreign State, he left his mother at home unprovided for.Another disciple then asked Confucius to provide her with grain.“Give her，”said Confucius，“so much，”naming a certain quantity.The disciple asked for more.Confucius then named a larger quantity.Finally the disciple gave her a larger quantity than the quantity which Confucius named.

When Confucius came to know it, he remarked，“When that woman's son left on his mission he drove in a carriage with fine horses and was clothed with costly furs. Now I believe a wise and good man reserves his charity for the really needy；he does not help the well-to-do and rich.”

On another occasion, when another disciple was appointed the chief magistrate of a town, Confucius appointed his salary at nine hundred measures ofgrain. The disciple declined it as being too much.

“Do not decline it，”said Confucius to him，“If that is more than necessary for your own wants, cannot you share what you do not want with your relatives and neighbours at home?”

此章体现了孔子“周急不继富”的理念，这与他“不患寡而患不均”的思想是相辅相成的。

首先，理雅各与辜鸿铭的译本均反映出了原文的意思，但在细节处理上各有特点。如对于中国古代量的单位的翻译，理雅各用拼音忠实地译出了“釜”、“庾”、“秉”等词，然后再在脚注中加以解释；辜鸿铭则使用“so much”、“a larger quantity”、“a larger quantity than the quantity which Confucius named”等来表示。两种处理方式各有千秋：理雅各的译文保留了中国文化的特色；辜鸿铭的译文通俗易懂，但稍显啰嗦。

另外，辜鸿铭稍加增添，用“he left his mother at home unprovided for”交待了给子华母亲粮食的原因。这一点是很有必要的，否则西方读者很可能会感到迷惑不解。

“与之粟九百”，原文没有提及是一次性的，还是作为月俸的。因此，理雅各的译文也没有明说，但辜鸿铭的译文却说是月俸。究竟为何，只有阙疑。

最后，还要提及辜鸿铭对人名、地名的处理，这一问题已经谈过多次。在此章中，“齐”是一个非常重要的概念，它是中国传统文化的重要组成部分，即齐文化。齐国在当时的历史上也是一个很重要的国家，而辜鸿铭仅用一个“a foreign State”来表示，这不可谓不是一个遗憾。另外，对人名的回避。对于“子华”，第一次用“a disciple of Confucius”，第二次用“that woman’s son（那个女人的儿子）”。这样做的确为西方读者排除了文化隔阂，但未免做得过分了。

7.季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则吾必在汶上矣。”

理译：The chief of the Ch? family sent to ask Min Tsze-ch’ien to be governorof P?.Min Tsze-ch’ien said，“Decline the offer for me politely.If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the W?n.”

辜译：A minister in power in Confucius’native State sent for a disciple of Confucius to make him the chief magistrate of an important town.

“Politely decline the offer for me，”said the disciple to the messenger sent to him，“and if your master again should send for me, I shall have to leave the country altogether.”

闵子骞，春秋鲁国人，以孝著称。著名的历史典故“鞭打芦花”成为美谈，也是教育不孝之徒的例证。现在在济南有一条以其命名的路——闵子骞路。

前文多次谈过人名的翻译问题，这是闵子骞的名字在《论语》中第一次出现。闵子骞已经成为孝道的代名词，辜鸿铭在其译文中仍未提及，这是很大的遗憾。其实，辜鸿铭的译文有很多的添加之处，作为背景介绍。这一点，在笔者看来，是很值得称道的。这种翻译方法有助于西方读者对《论语》的理解。可对于闵子骞这样一位代表孝道的人物，辜鸿铭却偏偏没有这样处理。此处在Confucius后加上几个词就可以了：……Confucius, who was renowned for his filial piety。

另外，关于对“吾必在汶上”的处理。理雅各译文的意思是“我将不得不离去，到汶水河畔生活”；辜鸿铭干脆就译作“弃国而去”。两个译本中，辜鸿铭的较为接近原文的内含之意。古代凡言水上者，皆指水北。此处的“汶上”，实指齐国。理雅各在脚注中说出了这层意思，但不知为何在正文中仍使用“汶水河畔”。忠实于原文是翻译的首要标准，但在此前提下，也要考虑到读者的理解问题。此处不妨说得啰嗦一点，以便既保留原文的特色，又有助于读者的理解：I shall be obliged to go to the north bank of River Wen（the State of Qi）。

8.伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也有斯疾也！斯人也有斯疾也！”

理译：Po-ni? being ill, the Master went to ask for him.He took hold of his hand through the window, and said，“It is killing him.It is the appointment of Heaven, alas！That such a man should have such a sickness！That such a man should have such a sickness.”

辜译：On one occasion, when a disciple was sick with an infectious disease, Confucius went to see him.Confucius, however, did not enter the house, but, taking the sick man's hands from outside the window, made him his last adieus.Confucius was then heard to say，“We shall lose him.But God’s will be done！”At the same time he went on repeating，“Ah！That such a man should die of such a sickness.Ah！That such a man should die of such a sickness！”

冉伯牛病重，孔子前去探视。据称伯牛所患为麻风病，故孔子只能从窗口拉拉他的手，并悲叹“亡之，命矣夫”。

一如既往，理雅各的译文简洁干练，原文中没有的信息绝不随意添加，但在脚注中给出了孔子隔着窗户拉拉伯牛手的缘故。而辜鸿铭的译文则带有解说性质，添加了“患有传染性疾病”、“孔子并未进屋”、“向他做最后的告别”、“同时，他嘴里还不断地说着”等，一方面是为了给出背景原因，一方面是为了使得译文行文流畅。

对于“亡之”，理雅各的译文将代词“it”用作主语，应理解为“疾病要了他的命”；辜鸿铭则将代词“we”用作主语，意为“我们要失去他了”。

至于“命”，理雅各译为“天之命”，符合中国文化的特点；辜鸿铭则译为“上帝之意”，在西方读者看来则很符合他们的口味。

9.子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉，回也！”

理译：The Master said，“Admirable indeed was the virtue of H?i！With a single bamboo dish of rice, a single gourd dish of drink, and living in his meannarrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it.Admirable indeed was the virtue of H?i！”

辜译：Confucius remarked of his disciple, the favourite Yen Hui, saying，“How much heroism is in that man！Living on one single meal a day, with water for his drink, and living in the lowest hovels of the city，——no man could have stood such hardships, yet he——he did not lose his cheerfulness.How much heroism is in that man！”

颜回的修养境界令人叹服，连孔夫子也赞叹不已，连说“贤哉，回也”。“一箪食，一瓢饮”以及“不改其乐”生动地描述了颜回等古代贤人贫贱不能移的精神境界，包含了一个具有普遍意义的道理：人总是要有一点精神的，为了理想，为了自己的追求，即使生活清苦困顿也应感到乐在其中。

对于“贤哉，回也”，理雅各使用了倒装结构，充分体现了孔子对颜回的赞叹之意；辜鸿铭则使用了感叹句式，也达到了同样的效果。而对于其中的关键字“贤”，理雅各的译文为“virtue（美德）”；辜鸿铭的译文为“heroism（勇气）”，两解都可以说明颜回的这种品质。

“一箪食，一瓢饮”，理雅各直译为“一竹盘的米饭，一瓢的饮水”；辜鸿铭则意译为“一天一顿饭，喝着白水”。两种译法都反映出了颜回的艰苦生活。

16.子曰：“质胜文则野，文胜质则史。文质彬彬，然后君子。”

理译：The Master said，“Where the solid qualities are in excess of accomplishments, we have rusticity；where the accomplishments are in excess of the solid qualities, we have the manners of a clerk.When the accomplishments and solid qualities are equally blended, we then have the man of virtue.”

辜译：Confucius remarked，“When the natural qualities of men get the better of the results of education, they are rude men.When the results of education get the better of their natural qualities, they become literati.It is only when the natural qualities and the results of education are properly blended, that we have the truly wise and good man.”

质朴与文采为相对之物，偏重之一而废弃另一，则远离君子。只有合二为一，才为真君子。孔子此言言简意赅，明确地说明了文与质的关系：和谐为美，过犹不及。

本章牵扯到对“质”与“文”这两个核心词汇的翻译。理雅各将质译为“solid qualities（牢固的品质）”，意思颇为费解；辜鸿铭将其译为“natural qualities（自然的品质）”，这就清楚明了多了：不加修饰，原本的品质，自然之美。理雅各将“文”译为“accomplishments（成就）”，意思也很模糊；而辜鸿铭将其译为“the results of education（教育的结果）”，尽管稍显冗长，但表意明确：后天的润饰。

对于“史”的理解与翻译，两人存在较大的差异。理雅各的“the manners of a clerk”意为“史官的风格”。在其脚注中，理雅各解释称：“‘a historian，’an officer of importance in China.The term, however, is to be understood here of‘a clerk，’one that is of a class sharp and well informed, but insincere.”（此处的“史”，指“雇员”，一个尖锐而博闻的阶层，但不诚实。）123依此可以说，理雅各的译文是准确到位的。辜鸿铭将其译为“literati”。Longman Dictionary of Contemporary English是这样定义该词的：

literati：people with great knowledge of books and skills of the minds, esp. forming a fairly small group in a society

简而言之，即文人学士，知识界。不含有“虚饰”的意思。因此说来，对于“史”，理雅各的译文更为妥帖。

17.子曰：“人之生也直，罔之生也幸而免。”

理译：The Master said，“Man is born for uprightness.If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.”

辜译：Confucius remarked，“Man is born to be upright；when a man ceases to be that, it is by the merest chance that he can keep himself alive.”

孔子在这里谈的是因果报应，倡导人们要正直为人。

关于“人之生也直”，有两种相近的理解：一为人生来即直，即“人之初，性本善”；一为人的生存靠的是正直。理雅各和辜鸿铭的译文都从前解。如若从后解，此章可译为：The Master said，“Man’s life depends upon uprightness.He who goes on living without it escapes from death merely by good fortune.”

19.子曰：“中人以上，可以语上也；中人以下，不可以语上也。”

理译：The Master said，“To those whose talents are above mediocrity, the highest subjects may be announced.To those who are below mediocrity, the highest subjects may not be announced.”

辜译：Confucius remarked，“You may speak of high things to those who in natural qualities of mind are above average men.You may not speak to those who in natural qualities of mind are below average men.”

因材施教是孔子历来的主张，在传道授业的过程中，孔子也是身体力行的：对中等以上能力的人，可以讲高深的学问；对中等能力以下的人，则不能讲高深的内容。

这里的“中人”是个中性词，并无褒贬之意。辜鸿铭的“average men”符合此意；而理雅各的“mediocrity”是由形容词mediocre派生而来。Longman Dictionary of Contemporary English是这样定义该词的：

mediocre：of not very good or bad quality or ability, usu. not good enough

可见，“mediocrity”在此用于表示“中人”并不是很合适。

当然，也有人对此章有完全不同的理解，认为该章之意并非因材施教。姜厚粤称，“以上”应为“要求上进”；“以下”意为“甘居下流”；“语”为“劝勉”124。笔者认为，此解有其道理，孔子也说“朽木不可雕也，粪土之墙不可杇也”。若依此解，此章可译为：The Master said，“To those of average mind who wish to progress, you may encourage them to go ahead.To those of average mind who do not wish to do so, you may not do that.”

20.樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”问仁。曰：“仁者先难而后获，可谓仁矣。”

理译：Fan Ch’ih asked what constituted wisdom.The Master said，“To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.”He asked about perfect virtue.The Master said，“The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration；——this may be called perfect virtue.”

辜译：A disciple enquired what constituted understanding.

Confucius answered，“To know the essential duties of man living in a society of men, and to hold in awe and fear the Spiritual Powers of the Universe, while keeping aloof from irreverent familiarity with them；that may be considered as understanding.”

The disciple then asked what constituted a moral life.

Confucius answered，“A man who wants to live a moral life must first be conscious within himself of a difficulty and has struggled to overcome the difficulty：that is the definition or test of a moral life.”

本章讨论“知”、“仁”、“鬼神”等重大问题，并对此作出了现实的回答。

首先，此处的“知”，应为“智”之解，因为通篇讲述的是智者对这些问题的观点，而并非是“理解”。因此说来，理雅各的翻译方式胜于辜鸿铭。

其次，对于“敬鬼神而远之”。中国传统文化经常涉及对鬼神的态度，他们代表着一种神秘的力量。此“敬”不仅是“尊敬”，还有“畏”之意，因为这种力量太神秘了，太强大了，它既可以让你生，也可以让你死；既可以让你贵，也可以让你贱。所以，辜鸿铭的“hold in awe”可谓一语中的。

最后，关于“先难而后获”。有注家认为其意为“先克服困难，再考虑成功”。125理雅各的译文即持此解。辜鸿铭的译文将其解释为“先意识到困难”，即“先难”，而后“克服之”，即“后获”。两个译本大同小异，殊途同归。但杨伯峻126姜厚粤127却持范宁之解：艰难之事则为物先，获功之事而处物后。用今天的话来说，就是吃苦在前，享乐在后。因为仁者先从事艰难之事，然后收获所得，这不必仁者，任何人都能做到，而且必须如此。若依此解，此句可译为：The man of virtue（A man who wants to live a moral life）must go first in overcoming difficulties, and come last in enjoying the success.

22.子曰：“齐一变，至于鲁；鲁一变，至于道。”

理译：The Master said，“Ch’?，by one change, would come to the State of L?.L?，by one change, would come to a State where true principles predominated.”

辜译：Confucius, referring to the state of government in his native State and that in a neighbouring State, remarked，“If Tsi would only reform, she would have as good a government as Lu（Confucius’native State），and if Lu would only reform she would have a perfect government.”

春秋时期，齐国的封建经济发展较早，而且实行了一些变革，成为当时最富强的诸侯国。较之于齐国，鲁国封建经济发展缓慢，但意识形态和上层建筑保存得较为完备，故此言。

本章的译文充分显示了理雅各和辜鸿铭的翻译特点。理雅各尽力忠实于原文，但对此章的翻译，这种“忠实”却有些“过”。“齐一变”之“一”应有强调之意：不需很多，稍加变革即可（a single），理雅各却译为“one”；“至于鲁”被译为“would come to the State of Lu（将会来到鲁国）”，这究竟该如何理解？笔者认为，“State”应为“state（状态）”之误。辜鸿铭的译文多有添加，带有很大的解说性质，如“referring to the state of government in his native State and that in a neighbouring State（谈到孔子自己所在的国家以及一个毗邻国家的政事）”等。另外，对于“道”，两人的译法也不相同：理雅各使用了“true principles（真正的原则）”；辜鸿铭使用了“perfect government（完美的政治）”。

23.子曰：“觚不觚，觚哉！觚哉！”

理译：The Master said，“A cornered vessel without corners.——A strange cornered vessel！A strange corned vessel！”

辜译：Confucius was once heard to exclaim，“A goblet that is not globular：why call it a goblet；why call it a goblet?”

孔子睹物伤情，唏嘘不已。看到觚不像觚，自然联想到国之不国，君之不君。

两个译本均堪称佳译。理雅各的译文形象、传神，回译为现代汉语，其意思是“带角的觚却没有角。这真是个奇怪的觚！这真是个奇怪的觚！”再辅之以脚注：“The name without the reality is folly（有名无实是蠢行）”意思表达得也就很清楚了。辜鸿铭的译文则借助于“goblet”和“globular”两个词形和发音都有相似之处的单词，以及两个修辞问句，将原文的意思表达出来，尤其是两个修辞问句，即使不加脚注，也可明白原文本来深奥的意思。将其回译为现代汉语，其意思是“高脚酒杯却非球形，那怎么能称呼其高脚酒杯呢！那怎么能称呼其高脚酒杯呢！”

24.宰我问曰：“仁者，虽告之曰，‘井有仁焉。’”其从之也？子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”

理译：Tsai Wo asked, saying，“A benevolent man, though it be told him，——‘There is a man in the well，’will go in after him, I suppose.”Confucius said，“Why should he do so?A superior man may be made to go to the well, but he cannot be made to go down into it.He may be imposed upon, but he cannot be befooled.”

辜译：A disciple of Confucius once said to him，“A moral man，——ifsomebody told him that there was a man fallen into a well, I suppose he would immediately follow into the well?”

“Why should he?”replied Confucius.“A good and wise man might be led to hurry to the scene, but not to plunge into the well. He could be imposed upon, but not made a fool of it.”

宰我总是爱问一些奇怪而刁钻的问题，以为难老师。孔子的回答也很巧妙，说明“仁人”并非是笨蛋。“因‘仁’中本即有‘智’，是为情理结构。”128

本章中的“仁者”与“君子”所指为同一人。理雅各与辜鸿铭的译文均使用了不同的单词。这与他们前面的译文的确保持了一致，但在此章中这样处理很容易给读者造成误解，认为这是两类人。因此，笔者认为，在本章中统一起来更好。

26.子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”

理译：The Master having visited Nan-tsze, Tsze-l? was displeased, on which the Master swore, saying，“Wherein I have done improperly, may Heaven reject me！May Heaven reject me！”

辜译：On one occasion when Confucius allowed himself to be presented to a princess of a State who was notorious for the irregularities of her life, his disciple, the intrepid Chung Yu, was vexed.

Confucius then swore an oath, saying，“If I have had an unworthy motive in doing that, may God forsake me——may God forsake me for ever.”

为了实现自己“克己复礼”的政治抱负，孔子率弟子周游列国。在卫国时，应召拜见南子，弟子子路大为不悦。为什么呢？因为南子年轻貌美，轻浮淫乱，又富有权术，名声不佳。对此，孔子发誓道：“如果我做了不正当的事（如果我有什么不良的动机的话），就让上天厌弃我吧！就让上天厌弃我吧！”这是大多数注家的观点，理雅各与辜鸿铭的译文均持此解。所不同的是理雅各在脚注中给出了“子路不说”的原因：“for（Confucius’）visiting the unworthy Nan-tsze（因为孔子拜见了声名狼藉的南子）”；129而辜鸿铭则在译文中给出了原因。

但是，也有注家对“予所否者”有不同的解释。姜厚粤通过对孔子周游列国时在卫国的情况的考察，认为孔子拜见南子，完全是出于有利行道的考虑，所以，孔子义正辞严地说“若不去见，天都会厌弃”。130若依此解，该部分可译为：If I had declined that, Heaven might forsake me！Heaven might forsake me！

27.子曰：“中庸之为德也，其至矣乎！民鲜久矣。”

理译：The Master said，“Perfect is the virtue which is according to the Constant Mean！Rare for a long time has been its practice among the people.”

辜译：Confucius remarked，“The use of the moral sentiment, well balanced and kept in perfect equilibrium，——that is the true state of human perfection.It is seldom found long so kept up amongst man.”

“中庸”是儒家伦理思想和方法论的核心所在。所谓“中”，即无过无不及，不偏不倚；所谓“庸”，即平常。中庸即为德，即为美，而且是最高境界的德，最高境界的美。但是，在孔子那个时代，中庸已经很久不见了，这不得不使孔子感叹不已。

对于“中庸”的翻译，理雅各使用了较为固定的说法“the Constant Mean”；辜鸿铭则采用了解释的手法“the use of moral sentiment, well balanced and kept in perfect equilibium（道德情感的使用，如果得其平衡且处于完全均势的状态）”。在笔者看来，既然“中庸”是儒家学说的核心概念，采用相对固定且简明的译法不失为上策。

另外，对于“民鲜久矣”，笔者认为理雅各的译文也更为可取。这是孔子对世风日下的无奈的感叹，理雅各的倒装句很好地表达了这层意思，而辜鸿铭的平铺直叙的陈述句则显得不够到位。

述而第七

1.子曰：“述而不作，信而好古，窃比于我老彭。”

理译：The Master said，“A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P’?ng.”

辜译：Confucius remarked，“I transmit the old truth and do not originate any new theory.I am well acquainted and love the study of Antiquity.In this respect I may venture to compare myself with our old Worthy Pang.”

在本章中，孔子提出了“述而不作”的原则，或许是自谦，或许是保守。至于“老彭”，注家说法不一：有人认为是道家创始人老子；有人认为是老子和彭祖合二为一。

对于“信而好古”中的信，我们一般认为就是“相信”的意思，理雅各也是这样翻译的；但辜鸿铭将其译为“熟知”。对于“古”，我们一般认为其意思是“古代文化/典制等”，但理雅各将其译为“古人”。对于这些问题。有时我们只能阙疑。

“老彭”的身份无法确定，这一点理雅各在其脚注中也有说明，那就不妨将其译为“Lao Peng”。如果是指彭祖个人，这种译法也可接受，我们今天经常说“老王”、“老张”，译为英语就是“Lao Wang”、“Lao Zhang”，若翻译成“Old Wang”、“Old Zhang”反倒很容易造成误解。而如果“老彭”指的是两个人，那“Lao”和“Peng”便可分别指代。理雅各和辜鸿铭的译法均指一人。

另外一点要指出的是，对于“窃”，理雅各和辜鸿铭都使用了“venture”一词，应该说选词非常准确，只不过辜鸿铭添加了“In this respect（在这个方面）”，从而增加了行文的连贯性。

2.子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”

理译：The Master said，“The silent treasuring up of knowledge；learning without satiety；and instructing others without being wearied：——which one of these things belongs to me?”

辜译：Confucius then went on to say，“To mediate in silence；patiently to acquire knowledge；and to be indefatigably in teaching it to others：which one of these things can I say that I have done?”

这一章紧接前一章的内容，继续谈论治学的方法问题。“学而不厌，诲人不倦”反映了教育方法的一个方面，这对中国教育思想的形成和发展产生了很大的影响，以至于在今天，我们仍在宣传孔子的这一教育学说。

“默而识之”为何解？理雅各认为应是“默默地珍藏知识”，辜鸿铭认为应是“默默地沉思”，也有人认为是“默默地识别事物”，不一而足，但大同小异。关键是“何有于我哉”，有两种截然不同的解释：一为我做到了哪些呢；二为这对于我有何困难呢。理雅各和辜鸿铭的译文都持前解。刘重德认为，这种理解是错误的。“为国乎何有？”、“于从政乎何有？”中“何有”均意为“不难”。131若依此解，此部分可译为：what difficulties do these things present me?查正贤认为，此句意为“舍此三者我无他可称也”。132若依此解，该句可译为“I have nothing else to be proud of”。到底此句为何意？看来只有孔子本人能够回答了。

4.子之燕居，申申如也，夭夭如也。

理译：When the Master was unoccupied with business, his manner was easy, and he looked pleased.

辜译：But notwithstanding what he said above, Confucius in his disengaged hours was always serene and cheerful.

这是弟子们对孔子闲居在家时的描绘，出神入化。“申申”有两解：一为和舒貌；一为整齐、严肃貌。对此章的翻译。理雅各和辜鸿铭均持前解。联系前几章，这种理解是完全正确的：走上杏坛，传道授业，庄重肃穆，道德文章；居家生活，则安详愉悦，这才是一个活生生的孔子。为了表示与前几章的对比，辜鸿铭还增加了“But notwithstanding what he said above（尽管他前面如此那般地说）”。

5.子曰：“甚矣吾衰也！久矣吾不复梦见周公！”

理译：The Master said，“Extreme is my decay.For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chau.”

辜译：Only once in his old age Confucius was heard to say，“How my mental powers have decayed！For a long time now I have not dreamt, as I was wont to do, of our Lord of Chou.”

周公是中国古代的圣人之一。孔子自称他继承了自尧舜禹汤文武周公以来的道统，肩负着光大古代文化的重任。这句话并不是说孔子真的感到自己年老体衰梦不见周公，而是面对春秋乱世古今文化的断裂的传统精神的迷失而发出的感慨，也是对自己无力回天的哀叹，同时又表明了孔子对周公的崇敬和思念，也反映了他对周礼的崇拜和拥护。

对于“子曰”，理雅各的译文一如既往，没有什么变化；辜鸿铭则译为“在老年，人们只有一次听到孔子说”。辜鸿铭从何知道只有一次，我们不得而知。但是，究竟是一次还是多次，与原文的中心思想无甚干系，对此，还是像理雅各那样处理为妥。

对于“甚矣吾衰也”，理雅各的译文紧扣原文；辜鸿铭则稍加发挥，将其译为“我的脑力衰退得多厉害呀！”做梦的确与思维有关，所以这种处理方法也是可以接受的。

6.子曰：“志于道，据于德，依于仁，游于艺。”

理译：The Master said，“Let the will be set on the path of duty.”

“Let every attainment in what is good be firmly grasped.”

“Let perfect virtue be accorded with.”

“Let relaxation and enjoyment be found in the polite arts.”

辜译：Confucius said to his disciples，“Seek for wisdom；hold fast to godliness；live a moral life；and enjoy the pleasures derived from the pursuit of the polite arts.”

这是孔子对弟子们的学习提出了总体要求，类似于今日的教学大纲。他要求弟子以道为志向，以德为标准，以仁为依靠，以六艺为游艺范围，堪称德、智、体全面发展。

原文文字表达清晰简练，朗朗上口，且工整对仗。有鉴于此，理雅各的译文稍显啰嗦；辜鸿铭的译文除了“游于艺”外，则与原文在形式上很是对应。

对于“道”，由于个人理解不同，至今尚未找到很好的译法。理雅各在此将其译为“the path of duty（责任之路）”；辜鸿铭则直白地理解为“wisdom（智慧）”，而且将“志于道”译为“Seek for wisdom（寻求智慧）”，很显然，未译出“志”。

对于“据于德，依于仁”，理雅各译文的意思模糊不清。

在此，我们不妨借用潘富恩、温少霞的译文：The Master said，“Set your heart on the Truth, hold to virtue, lean upon human-heartedness, and seek relaxation and enjoyment in the six arts.”133将“道”理解为“真理”，将“艺”直接翻译为“六艺”，以展示传统的文化特色。

7.子曰：“自行束脩以上，吾未尝无诲焉。”

理译：The Master said，“From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.”

辜译：Confucius remarked，“In teaching men, I make no difference between the rich and the poor.I have taught men who could just afford to bring me the barest presentation gift in the same way as I have taught others.”

孔子的这段话，反映了他“诲人不倦”的精神，也体现了他“有教无类”的教育思想。

对于此章，理雅各的译文忠实于原文，将“束脩”的意思也翻译了出来，保留了中国文化的特色，但对于“自……以上”，译文却机械呆板，让人费解，尽管在脚注中作了很好的说明。

辜鸿铭的译文读来清楚易懂，但自我解释性过强，形式上严重脱离了原文，且抛弃了能够反映中国文化特色的词语。对于这一点，我们将其译文回译成现代汉语便暴露无遗了：“在教授学生的过程中，对于富家子弟和穷人的孩子，我是一视同仁的。对于只能勉强奉上见面礼的学生，我像教其他人一样地教。”

8.子曰：“不愤不启，不悱不发。举一隅不以三隅反，则不复也。”

理译：The Master said，“I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself.When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.”

辜译：Confucius then went on to say，“In my method of teaching, I always wait for my student to make an effort himself to find his way through a difficulty, before I show him the way myself.I also make him find his own illustrations before I give him one of my own.When I have pointed out the bearing of a subject in one direction and found that my student cannot himself see its bearings into other directions, I do not then repeat my lesson.”

这大概就是启发式教学的源起了。孔子的这种教学方法旨在培养学生的积极性和主动性，培养学生的思辨能力，这对于现代教育仍有重要的意义。

纵观两个译文，应该说均基本译出了原文的意思，但也有些不同：理雅各的译文在形式上更贴近于原文；辜鸿铭的译文则更透彻一些，且行文也更流畅一些。

对于“愤”，有两种解释：一为“发愤”，理雅各的译文持此解；一为“冥思而不得其解”，辜鸿铭的译文持此解。“悱”为“欲言却不知如何言”之意。理雅各的译文的意思是“不急于表达”，与原文不甚符合；辜鸿铭译文则没有表现出这一点。对此，可译为“wants to speak out but fails to express himself”。对于“隅”，理雅各直译，且不会造成理解上的障碍；辜鸿铭则意译。对于“不复”，有两种解释：一为“不再重复”，理雅各与辜鸿铭均持此解；一为“不再继续”。若依后解，可译为：I do not continue the lesson。

9.子食于有丧者之侧，未尝饱也。子于是日哭，则不歌。

理译：When the Master was eating by the side of a mourner, he never ate to the full.

He did not sing on the same day in which he had been weeping.

辜译：When Confucius dined in a house of mourning he never ate much.On the same day in which he had occasion to mourn for the death of a friend, the sound of music was never heard in his house.

孔子是个行道者，无论是在有丧事的人身旁还是在丧主家吃饭，都从未吃饱过。同样，如果在某一天吊丧时哭过，那他这一天便不再唱歌或习乐。

以上解释与理雅各和辜鸿铭的译文有关。但从字面来看，“食于有丧者之侧”，应为“在服丧的人身旁吃饭”，如理雅各的译文。但稍加延伸，也可以做“在丧主家吃饭”。在山东，现如今也有这样的传统，丧主家略备薄酒招待前来帮忙处理丧事或吊丧的人。辜鸿铭的译文即持此解。对于“未尝饱也”，理雅各的译文完全忠实于原文，但笔者认为，辜鸿铭的“never ate much”更达意。

至于“歌”，理雅各认为是“唱歌”；辜鸿铭认为是“习乐”，而这均有道理。理雅各的译文直接源于原文；辜鸿铭则思及孔子研习六艺。但辜鸿铭的“吊唁友人”之“友人”，未免有些自我发挥过度。

10.子谓颜渊曰：“用之则行，舍之则藏，惟我与尔有是夫。”子路曰：“子行三军，则谁与？”子曰：“暴虎冯河，死而不悔者，吾不与也。必也临事而惧，好谋而成者也。”

理译：The Master said to Yen Yüan，“When called to office, to undertake its duties；when not so called, to lie retired；——it is only I and you who haveattained to this.”

Tsze-l? said，“If you had the conduct of the armies of a great State, whom would you have to act with you?”

The Master said，“I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution.”

辜译：Confucius once said to his disciple, the favourite Yen Hui，“To act when called upon to act, in public life, and, when neglected, to be content to lead out a private life：——that is what you and I——we both have made up our minds upon.”

When his other disciple, the intrepid Chung Yu, heard the remark, he said to Confucius，“But if you were in command of an army, whom would have with you?”

“I would not have him，”replied Confucius，“who is ready to seize a live tiger with his bare arms, or jump into the sea, without fear of death. The man I would have with me would be a man who is conscious of the difficulties of any task set before him, and who, only after mature deliberation, proceeds to accomplish it.”

孔子对颜渊所说的话，实际上是故意说给子路听的。孔子历来主张因材施教。子路勇而无谋，做事缺乏智谋，因此，孔子以这种方法来教育他。

基于以上分析，“子路曰”必须与前文有妥当的衔接，否则便无法体现孔子言颜渊而诲子路的良苦用心。对于这个问题，辜鸿铭的处理要明显好于理雅各。辜鸿铭用“When his other disciple, the intrepid Chung Yu, heard the remark（当他的另一个弟子，即勇猛的仲由听到这话时）”，来表明孔子的良苦用心收到了效果，子路果然“上钩了”。理雅各的译文好似子路的问话与前文并无关系，没有将这一细微的关系体现出来。

另外，对于“惟我与尔有是夫”两个译本也不相同：理雅各的译文的意思是“只有你和我才做到了这一点”；辜鸿铭译文的意思是“这是我们两人立志要实现的”。从上下文的逻辑关系上看，前者更好，更能激起子路的“嫉妒”之心，以发后问。

最后一点，“河”是否是现代意义上的“河”，还是“海”之意。理雅各译为“河”；辜鸿铭则译为“海”。笔者认为，此处应忠实于原文，因为照“河”直译，也能起到同样的效果，不必扩大原意。

12.子之所慎：齐，战，疾。

理译：The things in reference to which the Master exercised the greatest caution were——fasting, war, and sickness.

辜译：There were three cases in life in which Confucius considered a man was called upon to exercise the most mature deliberation：in case of worship, of war and of sickness.

斋与战在孔子那个时代是国之大事。在此，孔子又将“疾”列入其中，这是他民本思想的反映。

“子之所慎”即“孔子所慎重对待的事”。尽管也可将其延伸为“孔子认为一个人必须慎重对待的事”，但对此章无此必要。理雅各的译文紧扣原文；辜鸿铭则有此发挥。

13.子在齐闻《韶》，三月不知肉味，曰：“不图为乐之至于斯也。”

理译：When the Master was in Ch’?，he heard the Shao, and for three months did not know the taste of flesh.“I did not think，”he said，“that music could have been made so excellent as this.”

辜译：When Confucius on his travels was in a certain State he, for the first time, heard played a piece of ancient music（the oldest then known in China）.Thereupon he gave himself up to the study of it for three months, to the entire neglect of his ordinary food.He was then heard to say，“I should never have thought that music could be brought to such perfection.”

子谓《韶》“尽美矣，又尽善也。”可谓“发愤忘食，乐以忘忧”。134同时也反映了孔子对音乐的造诣。

“三月”和“不知肉味”均有隐喻之意。如果直译不会妨碍读者的正常理解，且能收到形象生动之效果，那何乐而不为呢？对此，理雅各即采取了这种形式；辜鸿铭则采用了解释性的方法，将“不知肉味”译为“完全忘却了吃饭”。不过，他所添加的“gave himself up to the study of it（醉心于对韶乐的研究）”却很有讲究，说明了“三月”都在干些什么，为什么“不知肉味”。

15.子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。”

理译：The Master said，“With coarse rice to eat, with water to drink, and my bended arm for a pillow；——I have still joy in the midst of these things.Riches and honours acquired by unrighteousness are to me as a floating cloud.”

辜译：Confucius remarked，“Living upon the poorest fare with cold water for drink, and with my bended arms for a pillow，——I could yet find pleasure in such a life, whereas riches and honours acquired through the sacrifice of what is right, would be to me as unreal as a mirage.”

孔子提倡“君子爱财，取之有道”。如无正道取之，毋宁安贫乐道。他认为，有理想、有志向的人，不会为自己的吃穿而往返奔波。不符合道义的荣华富贵，就如同是天空中的浮云一般。

对于“饮水”，理雅各的译文是“with water to drink”；辜鸿铭的译文是“with cold water for drink”。理雅各的译文可以接受，但太平淡；而辜鸿铭的译文就出色了：“with cold water for drink”强调的是：没有美酒可饮，只有冷水，更能体现原文的意思。

另外，对于“如浮云”，理雅各的译文紧扣原文；辜鸿铭的措词则稍加变动，将“浮云”译为“海市蜃楼”。两译都很精彩。

16.子曰：“加我数年，五十以学《易》，可以无大过矣。”

理译：The Master said，“If some years were added to my life, I would give fifty to the study of the Y?，and then I might come to be without great faults.”

辜译：Confucius once remarked, after he had begun the study of the I-king，“If I could hope to live some years more, long enough to complete my study of the I-king, I should then hope to be without any great shortcomings in my life.”

对于孔子的这段语录，存在不少的争议。而就两个译本而言，这种理解上的不同也体现了出来。

杨伯峻等认为，此为“让我多活几年，五十岁时去学习《易》”。135这与理雅各的译文一致，与原文字面意思也是一致的。

辜鸿铭的译文则不同，他与朱熹之解大体相当，认为无“五十”字。136因此，其意思是：“如果我能多活几年的话，让我足以完成对《易经》的学习，那我在生活中就不会有大的过错了。”不过，孔子说过，“五十而知天命”，依此，在五十岁时学习有关“命”的《易经》，应为正确的理解。

17.子所雅言，《诗》、《书》、执礼，皆雅言也。

理译：The Master’s frequent themes of discourses were——the Odes, the History, and the maintenance of the Rules of Propriety.On all these he frequently discoursed.

辜译：The subjects upon which Confucius loved to talk were：Poetry, history, and the rules of courtesy and good manners.He frequently talked on these subjects.

对于“雅言”，如同前章的“五十”，也存在着争议。有些人认为“雅”同“常”，理雅各和辜鸿铭的译文均持此解。但也有人认为，孔子所处的春秋时代，各诸侯国的语言不统一。孔子在日常生活中使用鲁国方言，但在诵读《诗》、《书》以及执掌典礼时便使用周王朝京都地区的语言，类似于今天的普通话。若依此解，“雅言”可译为“standard language”，全章可译为：The Master used standard language when reciting the Odes, the History and conducting ritual acts.

18.叶公问孔子于子路，子路不对。子曰：“女奚不曰，其为人也，发愤忘食，乐以忘忧，不知老之将至云尔。”

理译：The duke of Sheh asked Tsze-l? about Confucius, and Tsze-l? did not answer him.

The Master said，“Why did you not say to him，——He is simply a man, who in his eager pursuit（of knowledge）forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?”

辜译：The reigning prince of a small principality asked a disciple of Confucius, the intrepid Chung Yu, to give his opinion of Confucius.The disciple did not say anything in reply.When Confucius afterwards heard of the enquiry, he said to his disciple，“Why did you not say to him thus：‘He is a man who, in the efforts he makes to overcome the difficulty in acquiring knowledge, neglects his food, and, in the joy of its attainment, forgets his sorrow of life；and, who thus absorbed, becomes oblivious that old age is stealing on him.’”

“发愤忘食，乐以忘忧”是对孔子的生动写照。周游列国来到楚国，粮援断绝，孔子与弟子数日未食，饥肠辘辘。弟子不免情绪低落，而孔子却仍然诵读不止。

两个译文都很好地反映了原文的意思，且语句工整，一个主句，跟有三个并列的定语从句，只是辜鸿铭的译文稍显冗长一些。

21.子曰：“三人行，必有我师焉：择其善者而从之，其不善者而改之。”

理译：The Master said，“When I walk along with two others, they may serve me as my teachers.I will select their good qualities and follow them, their badqualities and avoid them.”

辜译：Confucius remarked，“When three men meet together, one of them who is anxious to learn can always learn something of the other two.He can profit by the good example of the one and avoid the bad example of the other.”

“三人行必有我师”在中国可谓尽人皆知，常被当作督促自己虚心向别人学习的格言。孔子这样教诲弟子，他本人也是这样做的，“入太庙，每事问”137就是最好的体现。

理雅各的译文基本上忠实地体现了原文的意思，而且形式上与原文也非常对应；辜鸿铭的译文尽管也反映了原文的思想，但与原文的形式相差较大，尤其是后半部分，回译成现代汉语，其意思是：“他可以从其中好的一个人身上获益；避免另外那个人身上的缺点”。理雅各的译文表明除我之外，另外两人身上都既有优点，也有缺点。要学习他们的优点，避免缺点。辜鸿铭的译文则表明，其中一人为纯善者，供我学习，另外一人为纯不善者，我要避免他的缺点。这两种理解都有其道理。

另外，“改之”应为以不善者为鉴，“改正自己的不善”，因此，可以将理雅各的译文稍加修改，译为“their bad qualities for reference to correct my own”。

23.子曰：“二三子以我为隐乎？吾无隐乎尔。吾无行而不与二三子者，是丘也。”

理译：The Master said，“Do you think, my disciples, that I have any concealments?I conceal nothing from you.There is nothing which I do that is not shown to you, my disciples；——that is my way.”

辜译：But on another occasion Confucius remarked to his disciples，“Do you think, my friends, that I have some mysterious power within me?I have really nothing mysterious in me，——to you, of all others.For if there is anyone who shows to you everything which he does, I am, you know, my friends, that person.”

孔子重视言教，更重视身教，如燕居时申申夭夭、食于有丧者之侧未尝饱、是日哭则不歌等。再者，孔子知广道深，故弟子认为其有所隐。在此，孔子向弟子表明，自己胸怀坦荡，自己的所作所为都是可以公开的；在学问上也不会对弟子有什么隐瞒。

理雅各的译文简洁明了，完全忠实于原文，语气、句型结构都与原文吻合。而辜鸿铭的译文则令人感到不知所云。首先，将辜鸿铭的译文回译过来，一辨其详：但是，在另一次，孔子对弟子说：“朋友们，你们是否认为我身上有某种神秘的力量？对于你们以及别人，我身上真的没有什么神秘的地方。如果有人向你们展示他的一切所作所为的话，朋友们，那这个人就是我。”辜鸿铭的“on another occasion（另外一次）”表明此章与前章“天生德于予，桓魋其如予何？”在时间上有前后关系。再者，“神秘的力量”与“展示一切所作所为”在逻辑上联系也不够强。辜鸿铭为什么这样理解此章，有待于进一步的考证。

24.子以四教：文，行，忠，信。

理译：There were four things which the Master taught，——letters, ethics, devotion of soul, and truthfulness.

辜译：Confucius through his life and teaching taught only four things：a knowledge of literature and the arts, conduct, conscientiousness and truthfulness.

本章讲述孔子的教学内容，也有人认为是孔子的教学宗旨或教学内容的分类。

翻译本章，关键是对“文，行，忠，信”四个字的翻译。对于“文”，理雅各和辜鸿铭用词不同，但意思一致。对于“行”，则有较大的差异。此“行”应为“实践”之意，辜鸿铭的用词“conduct”贴近原意，而理雅各的“ethics（伦理道德）”则涵盖面过大，包括了后面的“忠”和“信”。如此说来，“忠”与“信”则为不必。对于“忠”，理雅各译为“倾心”，辜鸿铭译为“诚心诚意”，两译大致相同。对于“信”，两译则完全一致。

25.子曰：“圣人，吾不得而见之矣；得见君子者，斯可矣。”子曰：“善人，吾不得而见之矣；得见有恒者，斯可矣。亡而为有，虚而为盈，约而为泰，难乎有恒矣。”

理译：The Master said，“A sage it is not mine to see；could I see a man of real talent and virtue, that would satisfy me.”

The Master said，“A good man it is not mine to see；could I see a man possessed of constancy, that would satisfy me.”

“Having not and yet affecting to have, empty and yet affecting to be full, straitened and yet affecting to be at ease：——it is difficult with such characteristics to have constancy.”

辜译：Confucius once, speaking of the men and state of the society of his time, remarked，“Holy, sainted men I do not expect to see；if I could only meet with wise and good men I would be satisfied.”

“Perfectly honest men I do not expect to see；if I could only meet with scrupulous men I would be satisfied. But in a state of society in which men must pretend to possess what they really do not possess；pretend to have plenty, when they have really nothing；and pretend to be in affluence when they are in actual want：——in such a state of society, it is difficult to be even a scrupulous man.”

本章是孔子对做人行事的要求。他在此列举了圣人、君子、善人、有恒者四类人物。“圣人”，应当如同尧舜一般，能实行大道，以天下为公；“君子”以才德出众；“善人”志于仁而无恶；“有恒者”不二其心。

首先，理雅各的译文一如既往，全章的主旨置于脚注中交代；138辜鸿铭则在开篇处提到“一次，孔子在谈及当时社会的人与社会状况时说”。这既是对全章主旨的概述，又为后面论及“亡而为有，虚而为盈，约而为泰”这种社会现象埋下伏笔，考虑可谓周全。

其次，对于“圣人”，辜鸿铭的“holy, sainted men”明显带有基督教的色彩。

再次，对于“善人”，理雅各的“a good man”含义过于宽泛，不足以精确地定义“善人”；辜鸿铭的“perfectly honest man”又失之偏颇。的确，很难找到一个确切的词来翻译“善人”。

最后，对于“有恒”，理雅各的译文是“constancy（持之以恒）”；辜鸿铭的译文是“scrupulous（一丝不苟的）”。两译均不正确。从后面的几句“亡而为有，虚而为盈，约而为泰”来看，此“恒”乃“表里如一”之意。依此，此“有恒者”可译为“a man of conformity”。

26.子钓而不纲，弋不射宿。

理译：The Master angled，——but did not use a net.He shot，——but not at birds perching.

辜译：Confucius sometimes went out fishing, but always with the rod and angle；he would never use a net.He sometimes went out shooting, but he would never shoot at a bird except on the wing.

此章反映了孔子的仁德之心，较之于今日的竭泽而渔，留给我们很多的反思。

对于本章，两个译本都译出了原意，但理雅各的译文贴近原文，没有任何的损益；辜鸿铭的译文则有增益，但在此章，实无必要。

27.子曰：“盖有不知而作之者，我无是也。多闻，择其善者而从之；多见而识之；知之次也。”

理译：The Master said，“There may be those who act without knowing why.I do not do so.Hearing much and selecting what is good and following it；seeing much and keeping it in memory：——this is the second style of knowledge.”

辜译：Confucius once remarked，“There are, perhaps, men who propound theories which they themselves do not understand.That is a thing I never do.I read and learn everything and, choosing what is excellent, I adopt it；I seeeverything and take note of what I see：that is, perhaps, next to having a great understanding.”

孔子曾说：“我非生而知之者”。对于自己所不知的事物，应该多闻、多见，努力学习。他反对凭空创造的做法。

对于“不知而作”，注家有多种解释：不知其理而妄作；行其事而不知其因；无知亦可为；不加识别便著述等。这里，理雅各译文的意思是“行其事而不知其因”；辜鸿铭译文的意思是“提出连自己都不懂的理论”。两译都可接受。其余内容两个译文大体相当。

28.互乡难与言，童子见，门人惑。子曰：“与其进也，不与其退也，唯何甚？人洁己以进，与其洁也，不保其往也。”

理译：It was difficult to talk（profitably and reputably）with the people of H?-hsiang, and a lad of that place having had an interview with the Master, the disciples doubted.

The Master said，“I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe?If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct.”

辜译：A certain place was noted for the bad character of the people in it.When Confucius allowed a young man of that place to be presented to him, his disciples were astonished.But Confucius said，“Why should one be too severe?When a man reforms and comes to me for advice, I accept his present reformation without inquiring what his past life has been.I am satisfied if I find that, for the present, he has really reformed, without being able to guarantee that he will not relapse again.But why should one be too severe?”

互乡这个地方的人大概名声不好，难以教化。但有一天，孔子却接待了一位互乡少年，弟子当然感到困惑。对此，孔子说：人求上进，就要肯定他的进步。“与其进也，不与其退也”与孔子所说的“我未见好仁者恶不人者”139的说法一致；“人洁己以进，与其洁也，不保其往也”也与“自行束脩以上，吾未尝无诲焉”140相一致，都充分体现了孔子“既往不咎”141的思想。

首先，对于“互乡难与言”，理雅各的译文贴近原文，无论是在形式上还是在意思上；辜鸿铭的译文“某个地方以其居民品德不佳而著称”则带有解释性，无此必要地偏离了原文的形式。

其次，对于“与其进也，不与其退也，唯何甚？”理雅各译文的意思是“人们如果要接近我，我会接受他们的，但不保证他们离去后会干些什么”；辜鸿铭译文的意思是“当一个人改过自新，向我求教时，我接受眼下的他，而不问他过去的情况”。

结合最后一句“不保其往也”，对此，理雅各译文的意思是“不保证他过去的行为”，综合分析一下理雅各的译文：只要人们愿意接近我，我就接受他们，不保证其离开后会干些什么；只要愿意洁身以进，就接受他们，但不保证他过去的行为。反观辜鸿铭的译文，对于最后一句，他的译文的意思是“我不能保证他将来是否会旧病复发”。综合分析一下辜鸿铭的译文：只要改了，我就接受，不问他过去如何；只要目前已经真正改过，我就很满意，不保证未来他是否会旧病复发。对于“退”和“往”，两个译本的理解刚好相反。但总体意思一致：不管过去，也不管将来，只管现在。那教育的意义又何在？是否符合孔子的思想呢？孔子原本的意思是什么，只有问孔子本人了。在笔者看来，将“退”和“往”都理解为“过去”比较稳妥：不问既往，肯定进步。这样才能真正体现出孔子“既往不咎”的思想。

最后需要提及的是，理雅各的译文顺序紧扣原文顺序；辜鸿铭则有所调整，这是为了更好地体现师生对话的情景。

29.子曰：“仁远乎哉？我欲仁，斯仁至矣。”

理译：The Master said，“Is virtue a thing remote?I wish to be virtuous, and lo！Virtue is at hand.”

辜译：Confucius then went on to remark，“Is moral life something remote or difficult?If a man will only wish to live a moral life——there and then his life becomes moral.”

仁，是最高的道德规范，人们往往认为难以做到，它距离我们十分遥远。但是如果我们真正具备了追求仁的意志，就可以求仁而得仁；仁，是人天生的本性，它靠我们自身的不断修养。

理雅各的译文一如既往，在形式上紧扣原文。本章简洁干练，传神达意，尤其是“at hand”，用词非常形象。

辜鸿铭的“Confucius then went on to remark”表明本章与上章在时间关系上是一前一后。如果真的是这样的话，那他对于前章的翻译在对原文的理解上便有其道理了：我不管他的过去，也不管他的未来，只管眼前的教化。如果他真的希望“仁”，“仁”就在眼前，即所谓“师傅领进门，修行在个人”。

30.陈司败问昭公知礼乎，孔子曰：“知礼。”孔子退，揖巫马期而进之，曰：“吾闻君子不党，君子亦党乎？君取于吴，为同姓，谓之吴孟子。君而知礼，孰不知礼？”巫马期以告。子曰：“丘也幸，苟有过，人必知之。”

理译：The minister of crime of Ch’?n asked whether the duke Chao knew propriety, and Confucius said，“He knew propriety.”

Confucius having retired, the minister bowed to W?-ma Ch’? to come forward, and said，“I have heard that the superior man is not a partisan.May the superior man be a partisan also?The prince married a daughter of the house of W?，of the same surname with himself, and called her，——‘The elder Tsze of W?.’If the prince knew propriety, who does not know it?”

W?-ma Ch’? reported these remarks, and the Master said，“I am fortunate！If I have any errors, people are sure to know them.”

辜译：A minister of justice in a certain State enquired of Confucius, while he was in that State on his travels, if the reigning prince in Confucius’native State was a man of propriety in his life.“Yes，”answered Confucius，“he is.”

After a while, when Confucius had left, the minister beckoned to a disciple of Confucius to approach, and said to him，“I have always been taught to believe that a good and wise man is impartial in his judgment. But now I find it is not so.The reigning prince of your State married a princess from the reigning house of a State whose family surname is the same as that of your prince；and, to conceal the impropriety, your prince changed her surname in the title given to her a Court.Now if, after his, your prince can be considered a man of propriety in life, who may not be considered so?”

Afterwards when the disciple told Confucius of what the minister said, Confucius remarked，“I am glad that whenever I make a mistake, people always know it.”

鲁昭公娶同姓女为夫人，违反了同姓不婚的礼制，孔子却说他懂礼。按理说孔子向来倡导礼教，“悠悠万事，唯此为大，克己复礼”，那他为什么会说鲁昭公懂礼呢？或者是为尊者讳吧。在被指出这一错误后，孔子说“丘也幸，苟有过，人必知之”，是闻过则喜，还是自嘲？应该两者皆有。

首先，对于“陈司败”，有两种解释：一为陈国司败；一为齐国大夫，姓陈名司败。但多数注家持前解，理雅各与辜鸿铭亦然。

其次，关于“揖巫马期而进之”。是“向巫马期作揖让其靠近自己”，还是“向巫马期做手势让其靠近自己”?理雅各持前解；辜鸿铭持后解。具体史实的确已不可考证，也无丝毫必要。但依据常识，“作揖”或为相互行为，如同辈或友人间；或为地位低者向高者。如果陈司败真的是向巫马期“作揖”，便应该是他走向巫马期，而不是让巫马期走近他。因此，笔者认为，对于此处，理雅各犯了一个常识性错误；辜鸿铭的理解是正确的。这说明较之于辜鸿铭，理雅各对中国传统礼仪的了解和认识还是有差距的。

再次，对于“君子亦党乎”的翻译。这是一个不需回答的反问句。理雅各忠实于原文形式；辜鸿铭则直接给出了答案。两译各具优点。

最后，“君而知礼，孰不知礼？”这是陈司败对孔子的讽刺，其中隐含了“如果认为”。辜鸿铭译出了此意，理雅各则没有。

31.子与人歌而善，必使反之，而后和之。

理译：When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice.

辜译：When Confucius asked a man to sing, if he sang well, Confucius would make him sing again the same song, accompanying him with his own voice.

音乐能够陶冶人的情操，是六艺之一，孔子历来对此非常重视。

对于“子与人歌”，注家有不同的解释。大部分人认为是“孔子与别人一起唱歌”，理雅各的译文持此解。也有人认为是“孔子教人唱歌”。两解都给出了充分的理由。辜鸿铭的译文则模棱两可：孔子让人唱歌。是教人唱歌还是向别人唱歌，就不得而知了。

37.子温而厉，威而不猛，恭而安。

理译：The Master was mild, and yet dignified；majestic, and yet not fierce；respectful, and yet easy.

辜译：Confucius, in his look, was gracious but serious；he was awe-inspiring but not austere；he was earnest but unaffected.

一副文质彬彬的画像，这就是孔子。一般说来，一个人“温”则难“厉”；“威”则必“猛”；“恭”则“不安”。但孔子却能“温而厉，威而不猛，恭而安”，难怪他在弟子中享有那么高的威望。

这里的“温”与“厉”、“威”与“不猛”、“恭”与“安”是性格的两极，是相互对立的，形成鲜明的对照。

对于“恭”与“安”，理雅各译文的意思是“对人充满尊敬，然而又很从容”；辜鸿铭译文的意思是“真诚，然而却自然”。两译都没有很好地表现出“对立性”来。因此，此“恭”译为“庄重”更为稳妥，即grave and yet easy。

泰伯第八

1.子曰：“泰伯，其可谓至德也已矣。三以天下让，民无得而称焉。”

理译：The Master said，“T’ai-po may be said to have reached the highest point of virtuous action.Thrice he declined the kingdom, and the people in ignorance of his motives could not express their approbation of his conduct.”

辜译：Confucius speaking of a remote Founder of the Imperial House of Chou, the then ruling dynasty, remarked，“He was a man, it may be said, of the highest moral greatness.He three times refused the government of the Empire；although the world, not knowing this, does not speak much of him.”

“礼让”是儒家思想重要的内容。泰伯礼让君位于其弟季厉，就是这一思想的体现，因此被孔子称为“至德”。

总的说来，理雅各的译文忠实于原文，未有增减，在脚注中给出有关的历史背景；142辜鸿铭则在译文中增加了历史背景：a remote Founder of the Imperial House of Chou, the then ruling dynasty。

两个译本对前半部分的翻译，尽管用词不同，意思完全一致。对于“至德”，理雅各译文的意思是“达到了德行的最高点”，以“行为”表“人性”；辜鸿铭译文的意思是“具有最高的德的境界”，直指“人性”。对于“三以天下让”之“三”，两人都按字面译为“三次”，尽管对此各注家有不同的理解：有些人认为就是三次，其一为太王有疾，泰伯借口采药，远走吴越而不返；其二是太王没，泰伯不来奔丧；其三是太王丧期之后，泰伯断发文身。但笔者认为，此类及其他如此这般的解释过于牵强。也有人认为在古代“三”即“多次”。还有人认为此“三”乃“坚定”之意。

关键的问题是对于“民无得而称焉”的理解。理雅各译文的意思是“民众，由于不知其（三让天下）的动机，因而不能表达他们对泰伯行为的赞许”；辜鸿铭译文的意思是“民众不知道这事（三让天下），对他没有太多的称赞”。两译皆有道理。也有人认为，此句的意思是“民众找不到合适的语言来称赞他”。若依此解，本句可译为：People could not find proper words to praise him for it.

2.子曰：“恭而无礼则劳，慎而无礼则葸，勇而无礼则乱，直而无礼则绞。君子笃于亲，则民兴于仁；故旧不遗，则民不偷。”

理译：The Master said，“Respectfulness, without the rules of propriety, becomes laborious bustle；carefulness, without the rules of propriety, becomes timidity；boldness, without the rules of propriety, become”s insubordination；straightforwardness, without the rules of propriety, becomes rudeness.

“When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. When old friends are not neglected by them, the people are preserved from meanness.”

辜译：Confucius remarked，“Earnestness without judgment becomes pedantry；caution without judgment becomes timidity；courage without judgment leads to crime；uprightness without judgment makes men tyrannical.”

When the gentlemen of a country are attached to the members of their own family, the people will improve their moral character；when the gentlemen do not discard their old connections, the people will not become grasping in their character.

“礼之用，和为贵。”礼是为了调节、和谐各种关系而存在的。此章中孔子语录的意思分两个层次：其一为谦恭、谨慎、勇敢、直率固然都是人之美德，但若没有礼制的外在约束，就会成为恶德；其二是君子要以身作则，孝顺父母，厚爱亲族，不忘故旧，那么民众中就会盛行仁德，充满仁爱。

对于本章的翻译，两个译本最大的区别在于对“礼”的处理。理雅各使用了“rules of propriety”，基本上做到了前后一致，而且也是“礼”的抽象意义的很好的体现；辜鸿铭则使用了“judgement（判断）”。“礼”是一个社会经过长期的实践而形成的人所公认的一套制度，它不是以个人的喜好和意志为转移或改变的。因此，辜鸿铭的“judgment”不能称得上是一个合适的措词，而且该词词义也过于模糊。

对于“君子”这个核心词汇，理雅各一反常态，使用了“those who are in high station”来表示。虽然显得冗长，不符合《论语》语言简洁的特性，但却准确地表达了此“君子”的内涵，正如理雅各的脚注中说明的那样，此“君子”更多地指“位”。

最后，关于对“偷”的理解与翻译。“故旧不遗”是榜样性的行为，“民则不偷”是在榜样力量的感召下的结果。仔细观察两者间的逻辑关系，我们会发现其本意是“如果君子对待老朋友的感情能够做到始终如一，那民众中就不会出现‘人走茶凉’这种现象”。对此，理雅各的“meanness（卑鄙，自私）”与辜鸿铭的“grasping（贪婪）”都不可取。此“偷”可译为“fickle”。Longman Dictionary of Contemporary English是这样定义该词的：

fickle：not loyal in love or friendship；often changing（在爱情或友谊方面不够忠诚；易变）。可见，该词正合此“偷”。

3.曾子有疾，召门弟子曰：“启予足！启予手！《诗》云：‘战战兢兢，如临深渊，如履薄冰。’而今而后，吾知免夫！小子！”

理译：The philosopher Ts?ng being ill, he called to him the disciples of his school, and said，“Uncover my feet, uncover my hands.It is said in the Book of Poetry，‘We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice，’and so have I been.Now and hereafter, I know my escape from all injury to my person.O ye, my little children.”

辜译：When a disciple of Confucius was on his death bed, he called to him his own disciples and said to them，“Uncover my feet；uncover my hands.The Psalm says：——”

‘Walk with fear and with trembling As on the brink of a gulf；For the ground you are treading Is with thin ice covered above.’

But now, my young friends, I shall from henceforth be free from all these things.

对于此章的内涵，向来有两种解释：一为“身体发肤，受于父母”。孝于父母，则不敢有丝毫的损伤，要“战战兢兢，如临深渊，如履薄冰”。己之将死，从此可免身体伤害。143理雅各的译文持此解。另一解释为，乱世之下，陷阱遍布，令人防不胜防。因此，曾子临终前，仍谆谆教导其弟子，要“战战兢兢，如临深渊，如履薄冰”，要谨慎做人，做好人。己之将死，从此已为不必，彻底解脱。辜鸿铭的译文持此解，而且在译文中添加“on his death bed”以展示这一点。

姜厚粤批驳了第一种观点，认为人之将死，必以埋在内心深处最要紧的话遗留后人。此章表现其终生检讨“为人谋而不忠乎”的做人准则。144笔者认为很有道理。

另外，对于《诗经》片段的翻译，辜鸿铭的译文明显胜于理雅各的译文：合辙押韵。

5.曾子曰：“以能问于不能，以多问于寡，有若无，实若虚，犯而不校，昔者吾友，尝从事于斯矣。”

理译：The philosopher Ts?ng said，“Gifted with ability, and yet putting questions to those who were not so；possessed of much, and yet putting questions to those possessed of little；having, as though he had not；full, and yet counting himself as empty；offended against, and yet entering into no altercation；formerly I had a friend who pursued this style of conduct.”

辜译：A disciple of Confucius remarked，“Gifted himself, yet seeking to learn from the ungifted；possessing much information himself, yet seeking it from others possessing less；rich himself in the treasures of his mind, yet appearing as though he were poor；profound himself, yet appearing as though he were superficial：——I once had a friend who thus spent his life.”

曾子在这里所说的话，完全秉承了孔子的思想学说。“以能问于不能”、“以多问于寡”等都表明在学习上应该采取的态度：不耻下问，谦虚谨慎。

理雅各的译文保持了原文的形式，遣词用句紧扣原文，如：putting questions to（问于）等，同时也准确、简洁地表达了原文的意思。

辜鸿铭的译文将原文含蓄的表达形式直白话，如：seeking to learn（问于）、rich himself in the treasures of his mind（有）等。

总的说来，理雅各的译文不会给西方读者造成任何理解方面的障碍。在此前提下，译文应该尽量保持原文的风貌。有鉴于此，理雅各对此章的翻译，在笔者看来，胜于辜鸿铭。再者，对于“犯而不校”，辜鸿铭漏译。

6.曾子曰：“可以托六尺之孤，可以寄百里之命，临大节而不可夺也，君子人与？君子人也。”

理译：The philosopher Ts?ng said，“Suppose that there is an individual who can be trusted with the charge of a young orphan prince, and can be commissioned with authority over a State of a hundred l?，and whom no emergency however great can drive from his principles：——is such a man a superior man?He is a superior man indeed.”(https://www.daowen.com)

辜译：A disciple of Confucius remarked，“A man who could be depended upon when the life of an orphan prince, his master’s child, is entrusted to his care, or the safety of a kingdom is confided to his charge，——who will not, in any great emergency of life and death, betray his trust，——such a man I would call a gentlemen；such a man I would call a perfect gentleman.”

曾子在这里讲的是君子的标准、使命与责任。“可以托六尺之孤，可以寄百里之命，临大节而不可夺也”三者之间有递进的关系：从最具体的、最屑微的“托孤”，到“寄百里之命”，再到人格以及德性的升华“临大节而不可夺”。无论是小事还是大事，都要尽职尽责，这才是君子。

两个译本比较接近，只是对于“君子人与”这个修辞问句，理雅各照此翻译；辜鸿铭则直接给出了答案：“对于这样的人，我称其为君子。”然后再加上一个限定词perfect，重复一遍，以示强调：“对于这样的人，我称其为真君子。”

另外，姜厚粤认为，“六尺之孤”，不见得是“幼君”，此乃后儒之穿凿。145结合对本章主旨的分析，笔者认为此说很有道理。

7.曾子曰：“士，不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”

理译：The philosopher Ts?ng said，“The officer may not be without breadth of mind and vigorous endurance.His burden is heavy and his course is long.”

“Perfect virtue is the burden which he considers it is his to sustain；——is it not heavy?Only with death does his course stop；——is it not long?”

辜译：A disciple of Confucius remarked，“An educated gentleman may not be without strength and resoluteness of character.His responsibility in life is a heavy one, and the way is long.He is responsible to himself for living a moral life；is that not a heavy responsibility?He must continue in it until he dies；is the way then not a long one?”

此章是曾子讲述士的责任，其中“任重而道远”、“死而后已”很是为我们所熟知。

首先，对于“士”，理雅各译文的用词不甚恰当，尽管他在脚注中给出了理由：“士，a learned man，‘a scholar’；but in all ages learning has been the qualification for, and passport to, official employment in China, hence it is also a general designation for‘an officer.’（士，为博学之人，即a scholar，但在中国的各个时代，学问一直是通向官场的资格证，或通行证，因此说来，士也是官员的代名词）”146中国社会历来重视教育，赋予知识分子以兴国安邦、行德施仁的重任，因此，此“士”还是用scholar或如同辜鸿铭那样用“educated gentleman”来表示为好。

其次，对于“仁以为己任”，是说“推行仁道是自己的责任”，还是说“（自己）过一种仁德的生活是自己的责任”?对此，理雅各的译文“维系仁是自己的责任”意思较为模糊；辜鸿铭的译文则持后解。

最后，对于“任重而道远”的翻译问题。在此，不妨借用苏慧廉的译文“his load is heavy and the road is long”147。“load（任务）”，“road（道路）”，非常押韵，而且表意清楚。

9.子曰：“民可使由之，不可使知之。”

理译：The Master said，“The people may be made to follow a path of action, but they may not be made to understand it.”

辜译：Confucius remarked，“The common people should be educated in what they ought to do；not to ask why they should do it.”

对于本章的解释，是《论语》中最为“丰富多彩”的。有人认为，孔子此语是典型的专制主义与愚民政策的体现。148也有人认为，孔子作为圣人，万世师表，思想觉悟怎能低下到这种程度呢？因此试图在句读上做文章，读出朴素民主政治的意味。149还有人试图从民之“智”的角度解读本章，认为民本善，可以“使由之”；民性愚，“不可使知之”。150

任何一个人的思想和意识都很难超越其所处的时代。孔子也不例外。“君君，臣臣，父父，子子”不也含有愚民的色彩吗？孔子爱仁，爱仁则爱人。我们不能把愚民与爱民绝对地对立起来。试想哪个朝代能容许民不由之？哪个朝代又能做到完全地让民知之？因此，我们不必人为地贬低孔子，也不必人为地拔高他的思想。本章“愚民”与“爱民”两种思想均有之，这才是现实生活中的孔子。理雅各和辜鸿铭的译文均紧扣原文，未有丝毫的个人发挥，原文的内涵留给读者想象。

10.子曰：“好勇疾贫，乱也。人而不仁，疾之已甚，乱也。”

理译：The Master said，“The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination.So will the man who is not virtuous, when you carry your dislike of him to an extreme.”

辜译：Confucius remarked，“A man of courage who hates to be poor will be sure to commit a crime.A man without moral character, if too much hated, will also be sure to commit a crime.”

在孔子看来，老百姓不甘于自己贫困的境地，就会作乱，就会影响社会的安定。对于不仁之人，如果恨之过度，就会使其无地自容，从而铤而走险，这也会影响社会的安定。对于这两个问题，孔子主张以安贫乐道和仁者爱人的思想处之。

两个译本虽用词不同，但都准确地表达了原文的意思，且语言简洁精炼。理雅各的译文倾向于书面体，辜鸿铭的则倾向于口语体。

12.子曰：“三年学，不至于谷，不易得也。”

理译：The Master said，“It is not easy to find a man who has learned for three years without coming to be good.”

辜译：Confucius remarked，“A man who educates himself for three years without improvement is seldom to be found.”

对于“不至于谷”有两种解释：其一为“不至于善”，理雅各和辜鸿铭的译文均持此解；其一为“无出仕之念”。

对于第一种解释，我们可以认为孔子是在强调教育的重要性，它是让人提高修养的最佳方式。这种理解是合情合理的。对于第二种解释，我们可以认为，孔子办教育的主要目的就在于培养治国安邦之才。这种解释也是完全站得住脚的。若依此解，“不至于谷”可译为：without the thought of emolument。

14.子曰：“不在其位，不谋其政。”

理译：The Master said，“He who is not in any particular office has nothing to do with plans for the administration of its duties.”

辜译：Confucius remarked，“A man who is not in office in the government of a country, should never give advice to its policy.”

“不在其位，不谋其政”涉及儒家所谓的名分问题。不在其位而谋其政，则有僭越之嫌，就会被认为是越礼之举。因此要安分守己，“不在其位，不谋其政”。

单纯从意思的表达上看，理雅各和辜鸿铭的译文都很成功，但两个译文侧重点有些不同：理雅各的“has nothing to do”侧重于客观性，即客观上与“其政”无关；辜鸿铭的“should never give advice”则侧重于忠告，即劝戒人们不要干政。但对于此类类似于警言的语句，两个译文还显得冗长。可模仿成语Out of sight, out of mind将其改为Out of position, out of administration.

18.子曰：“巍巍乎，舜禹之有天下也，而不与焉。”

理译：The Master said，“How majestic was the manner in which Shun and Yü held possession of the empire, as if it were nothing to them.”

辜译：Confucius remarked，“How toweringly high and surpassingly great in moral grandeur was the way by which the ancient Emperors Shun and Yu came to the government of the Empire, and yet they themselves were unconscious of it.”

本章之意，历来众说纷纭，分歧只在“不与焉”。众所周知，舜和禹拥有天下，皆由禅让得来。舜受尧的禅让，后又禅让给禹，忠实地遵循着天下为公的道义，而不是将天下据为己有。

理雅各的“held possession of the empire”以及“majestic”侧重于强调舜和禹执掌天下的威仪；辜鸿铭的“came to the government of the Empire”以及“moral grandeur”则侧重于强调舜和禹得天下之过程中所显现的德行。另外，辜鸿铭的“toweringly high（如塔一般高耸）”和“surpassingly great（超凡脱俗地高大）”用词都很形象生动。

对于“不与焉”，理雅各的“as if it were nothing to them”语焉不详，意思模糊：天下对他们来说算不了什么？执掌天下对他们来说不费吹灰之力？而辜鸿铭的“and yet they themselves were unconscious of it”中的代词“it”指代译文的前半句，换言之，他们对自己道德的伟大却毫无意识。这种解释是否正确，只好阙疑。但依据前面对该章的阐释，该部分可译为：and yet they did not hold/take it their private possessions.

子罕第九

1.子罕言，利，与命，与仁。

理译：The subjects of which the Master seldom spoke were——profitableness, and also the appointments of Heaven, and perfect virtue.

辜译：Confucius in his conversation seldom spoke of interests, of religion or of morality.

孔子重义轻利，但绝不讳言利，这在《论语》中已有体现，如：“放于利而行多怨”151、“君子喻于义，小人喻于利”152等。对利，只是“罕言”而已。对于“命”，也有阐述，如：“不知命，无以为君子也”153、“五十而知天命”154等。对于“仁”则提及百次之多。那为什么说对“利”、“命”与“仁”“罕言”呢？而理雅各和辜鸿铭的译文也都认为孔子罕言此三者。

也有注家认为，孔子是罕言“利”，因为张嘴闭嘴都是“利”，那是小人所为，非君子也。155但孔子认可“命”和“仁”。对此，笔者认为颇有道理。若依此解，此章可译为：Confucius seldom spoke of profit, but he approved of the appointment of Heaven, and humanity.

在用词上，理雅各和辜鸿铭有些不同，尤其是对于“命”。辜鸿铭的“religion”颇为西化，不如理雅各的“appointment of Heaven”。后者在一定程度上保留了中国文化的色彩。另外，理雅各的“virtue”，在汉语中通常是“美德”；辜鸿铭的“morality”通常是“道德”。这儒学中，“德”与“仁”不能等同，“仁”高于“德”。理雅各和辜鸿铭对此的措词是通篇的问题，而不仅仅此例。

2.达巷党人曰，“大哉孔子，博学而无所成名。”子闻之，谓门弟子曰，“吾何执？执御乎，执射乎？吾执御矣。”

理译：A man of the village of Ta-hsiang said，“Great indeed is the philosopher K’ung！His learning is extensive, and yet he does not render his name famous by any particular thing.”

The Master heard the observation, and said to his disciples，“What shall I practise?Shall I practise charioteering, or shall I practise archery?I will practise charioteering.”

辜译：A man of a certain place remarked，“Confucius is certainly a great man.He is a man of very extensive acquirements, but he has not distinguished himself in anything so as to make himself a name.”

When Confucius heard of the remark, he said to his disciples，“Now what shall I take up to distinguish myself?Shall I take up driving or shall I take up archery?I think I will take up archery.”

孔子学问渊博，精通六艺，而达巷党人却说其“无所成名”。听此言，想必孔子并不以为然，以玩笑的口气对弟子们说：“吾何执？执御乎，执射乎？吾执御矣。”

理雅各和辜鸿铭的译文都反映了原文的意思，但有一点，即对于“吾何执”的翻译。辜鸿铭的译文添加了“to distinguish myself”，紧扣上文，道出了“吾何执”的目的：以便使自己成名，这正是理雅各所缺乏的。另外，对于“吾执御矣”，辜鸿铭将其译为“吾执射矣”，应属笔误，或转载者笔误。

当然，对于此章，也有注家读出了深意，如姜厚粤156认为，“执射”代表“战争”，“执御”则为“执拯救天下之御”。笔者认为，这种理解也有其道理。若依此解，我们可以将两个译文理解为使用了隐喻修辞手段。

3.子曰：“麻冕，礼也。今也纯，俭，吾从众。拜下，礼也。今拜乎上，泰也，虽远众，吾从下。”

理译：The Master said，“The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn.It is economical, and I follow the common practice.”

“The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant.I continue to bow below the hall, though I oppose the common practice.”

辜译：Confucius remarked，“Linen hats were considered good taste, but now people generally wear silk ones.The latter are less expensive；therefore I follow the general practice.It was considered correct form at one time to make your bow, as you enter from the lower part of the room；but now the practice is to make your bow from the upper end of the room.The latter practice presumes too much；therefore I continue to make my bow from the lower part of the room.”

对于“礼”的变革，孔子态度鲜明：无碍大节，则当因陋就简；关乎大节，则不能有所损益。这就是活生生的孔子：坚持原则，但又保持灵活。

对于此章，理雅各与辜鸿铭的译文大体相似，只有一点，即对“麻冕，礼也”中“礼也”的翻译。辜鸿铭所使用的“good taste”意为“高雅的品位”，与原文相差较远，应以理雅各的“the rules of ceremony”为准。另外“the rules of ceremony”也比辜鸿铭所用的“correct form”为好，因为后者外延过大。

4.子绝四，毋意，毋必，毋固，毋我。

理译：There were four things from which the Master was entirely free.He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

辜译：There were four things from which Confucius was entirely free：He was free from self-interest, from prepossessions, from bigotry and from egoism.

“绝四”是孔子的一大特点，涉及人的道德观念和价值观念。人只有首先做到这几点才可以完善道德，修养高尚的人格。

“毋意”，意为“不臆想”，即“知之为知之，不知为不知”。对于“意”，理雅各的“foregone conclusions（预定的结局）”用词得当，表意准确；而辜鸿铭的“self-interest（自私自利）”则词不达意。

“毋必”，意为“无必定之事，无绝对之事”，唯“义之与比”。对于“必”，理雅各的“arbitrary predeterminations（武断的先决）”以及辜鸿铭的“prepossessions（预先形成的印象/信念）”不能说错，但与“意”在很大程度上重叠。对此，可以用“over-positiveness（武断的肯定）”替换之。

对于“毋固”和“毋我”，两译无差异，都准确地反映了原文的意思。

5.子畏于匡。曰：“文王既没，文不在兹乎？天之将丧斯文也，后死者不得与于斯文也；天之未丧斯文也，匡人其如予何！”

理译：The Master was put in fear in K’wang.

He said，“After the death of King W?n, was not the cause of truth lodged here in me?”

“If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of Kwang do to me?”

辜译：On one occasion, when Confucius was in fear for his personal safety from the violence of men of a certain place, he said to those about him，“Be not afraid.Since the death of King Wan[who founded this civilization]is not the cause of this civilization with us here now?If God is going to destroy all civilization in the world, it would not have been given to a mortal of this late generation tounderstand this civilization.But if God is not going to destroy all civilization in the world——what can the people of this place do to me?”

孔子周游列国时与弟子被围困于匡，当然这次是误会。但孔子有自己坚定的信念，认为自己是周文化的继承者和传播者，上天不会毁灭周文化。因此，孔子坦然无畏，弦歌不辍。当然，在屡遭困厄时，他也感到人力的局限，而认为决定作用归之于天，这也表明他对天命的认可。

纵观整篇译文，两个译者的翻译特色非常鲜明：理雅各力图紧扣原文，鲜有损益；辜鸿铭则多有增添，如“On one occasion”、“for his personal safety from the violence of men”、“to those about him”、“Be not afraid”、“who founded this civilization”等，以图行文流畅，并交代背景。

首先，对于“畏于匡”，理雅各的译文“was put in fear in Kwang”没有错误，但较含糊：处于畏境是个不争的事实，但孔子是否也害怕了呢？没有。该译文很容易被误解。辜鸿铭的译文也是如此。为清楚起见，可以将该部分译为：the Master was trapped in Kwang。

其次，对于“文不在兹乎”中的“文”，理雅各将其译为“cause of truth（真理之事业）”不如辜鸿铭的“the cause of this civilization（这一文明之事业）”，因为此“文”为“周文化”，“cause of truth”表意模糊。对于其中的“兹”，理雅各认为是“我”，即孔子本人；辜鸿铭则认为“我们”，即孔子与其弟子。泛泛地看来，这两种理解都有其道理，但结合最后一句“匡人其如予何”，将其理解为“我”稍显更好一些。

最后，一如既往，理雅各将天译为“Heaven”，尚有中国特色的“天”；而辜鸿铭将其译为“God”，则为西方基督教的“天”。

7.子曰：“吾有知乎哉？无知也。有鄙夫问于我，空空如也；我叩其两端而竭焉。”

理译：The Master said，“Am I indeed possessed of knowledge?I am not knowing.But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it.”

辜译：Confucius once remarked to someone，“Do you think I have a great understanding?I have no great understanding at all.When an ordinary person asks my opinion on a subject, I myself have no opinion whatever of the subject；but by asking questions on the pros and cons, I get to the bottom of it.”

孔子并不是高傲自大的人。人不可能穷尽一切知识，因为精力毕竟是有限的。但孔子有一个分析问题、解决问题的方法，即“叩其两端而竭焉”。这里孔子说的是知识与求知方法的关系，指出求知方法的掌握远重于对知识本身的掌握。马新说，这就是“鱼”与“渔”的关系。157除此之外，本章有没有如何“诲人”的含义呢？

对于“无知也”，理雅各与辜鸿铭有绝然不同的理解。理雅各的译文“I am not knowing”，与前文联系起来，意为“我不知道自己是否有知识”。再与后文“但是如果有人问我，我就……”联系起来，即我有没有知识不是问题的关键所在，关键是我如何求知。整个译文也能顺理成章，强调求知的方法。辜鸿铭对此的翻译是“我没有知识”，接着引出当我不懂的时候，我会怎么做。这种理解也很有道理，而且也是大多数注家的观点。

关键是“空空如也”。谁空空如也？是孔子本人，还是那个“鄙夫”?理雅各认为是“鄙夫”“空空如也”。我们不妨将理雅各的译文全部回译到现代汉语，以观察其是否符合逻辑：“我有知识吗？我不知道有没有。但是，当一个干粗活的人，一个对某个问题一无所知的人，来问我的时候，我就从这个问题的一端开始，探究到问题的另一端，将其穷尽。”应该说这种理解方式是合乎逻辑的，它侧重孔子是如何“教”的，正如理雅各在脚注中对该章主旨所归纳的那样：“孔子不承认自己生而知之；表明自己诲人的真诚。”

辜鸿铭则认为是孔子认为自己“空空如也”，表明孔子是如何求知的。应该说这种理解也符合逻辑，“我非生而知之者，好古，敏以求之者也。”158

另外，理雅各的“set it forth from one end to the other”生动而形象；辜鸿铭的“asking questions on the pros and cons”意思更为明显。

8.子曰：“凤鸟不至，河不出图，吾已矣乎！”

理译：The Master said，“The FǎNG bird does not come；the river sends forth no map：——it is all over with me！”

辜译：Confucius was once heard to exclaim，“Ah, woe’s me.I do not see any signs either in heaven or on earth that we are near the end of the present period of disorder and anarchy and that we are about to inaugurate a new order of things in the world.”

在中国传统文化中，凤鸟是吉祥、太平的象征。凤鸟的到来，预示着盛世来临，圣哲现身；“河图”也是如此。在此，孔子哀叹春秋时的礼崩乐坏，世风日下。

理雅各的译文忠实于原文，但会给不了解中国传统文化的读者带来很大的障碍，但他在脚注中作了充分的说明；辜鸿铭的译文则远离原文的形式，给出了原文的思想含义，对读者来说扫除了理解上的障碍，但失去了中国文化的特色。在笔者看来，“凤鸟”、“河图”是中国传统文化中重要的内容，有很强的象征意义，保留这一特色尤为重要。理雅各将“凤鸟”译为“the FǎNG bird”而没有译为“the phoenix”，这既是一种无奈的选择，也是一种聪明的选择，因为“凤凰”在西方文化中象征着“再生”，不同于在中国文化中的含义。对于“河”，如果理雅各能直接译为“黄河”，那就更好了。黄河是中国人的母亲河，她与中国文化密不可分，没有她，就没有中国文化。所以，从总体上看，应该说理雅各的译文更为成功。

10.颜渊喟然叹曰：“仰之弥高，钻之弥坚，瞻之在前，忽焉在后！夫子循循然善诱人：博我以文，约我以礼，欲罢不能。既竭吾才，如有所立卓尔；虽欲从之，末由也已！”

理译：Yen Yüan, in admiration of the Master’s doctrines, sighed and said，“I looked up to them, and they seemed to become more high；I tried to penetrate them, and they seemed to become more firm；I looked at them before me, and suddenly they seemed to be behind.”

“The Master, by orderly method, skillfully leads men on. He enlarged mymind with learning, and taught me the restraints of propriety.”

“When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me；but though I wish to follow and lay hold of it, I really find no way to do so.”

辜译：A disciple, the favourite Yen Hui, speaking in admiration of Confucius’teaching, remarked，“The more I have looked up to it the higher it appears.The more I have tried to penetrate into it the more impenetrable it seems to be.When I have thought I have laid hold of it here, lo！it is there.But the Master knows admirably how to lead people on step by step.He has enlarged my mind with an extensive knowledge of the arts, while guiding and correcting my judgment and taste.Thus I could not stop in my progress, even if I would.But when I have exhausted my efforts and thought I have reached it, the goal would still stand clear and distinct away from me, and I have no means of reaching it, make what efforts I will.”

在本章中，颜渊极力推崇自己的老师，把孔子的学问道德说成是高不可攀。的确如此，孔子之道德文章如数仞之墙，“不得其门而入，不见宗庙之美，百官之富。得其门者或寡矣”。159另外，他还谈到孔子的教学方法，循循善诱成为日后为人师者所遵守的原则之一。

颜渊的这番话生动鲜明，将一个活生生的孔子及其道德文章摆在了读者面前：高如入云之峰而不可攀，坚如磐石而不可摧。然夫子循循善诱，使我欲罢不能。理雅各的译文虽然译出了大致意思，但却没能将原文的文字风格再现出来，显得有些呆板，如对于“博我以文，约我以礼”，既然“博我以文”用了“He enlarged my mind with learning”，那“约我以礼”为什么不用“restrained me with propriety”，以形成对仗的句式？

辜鸿铭的译文则很好地再现了原文的文字风格。用“the more, the more”句式来翻译“仰之弥高，钻之弥坚”，对仗工整。“When I have thought I have laid hold of it here, lo！it is there”则把颜渊的慨叹栩栩如生地表现了出来。用“step by step”表示“循循然”，贴切而生动。用“I could not stop in my progress, even if I would”表示“欲罢不能”要比理雅各的“When I wish to give over the study of his doctrines, I cannot do so”更加达意，语气更到位。

11.子疾病，子路使门人为臣。病间，曰：“久矣哉，由之行诈也！无臣而为有臣，吾谁欺？欺天乎？且予与其死于臣之手也，无宁死于二三子之手乎！且予纵不得大葬，予死于道路乎？”

理译：The Master being very ill, Tsze-l? wished the disciples to act as ministers to him.

During the remission of his illness, he said，“Long has the conduct of Y? been deceitful！By pretending to have ministers when I have them not, whom should I impose upon?Should I impose upon Heaven?”

“Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples?And though I may not get a great burial, shall I die upon the road?”

辜译：On one occasion, when Confucius was seriously sick, his disciple, the intrepid Chung Yu, made arrangements, in case of the decease of the sick man, that each of the disciples should assume the function of an officer in the household of a great noble.When Confucius came to know of what the disciple did, he, in a remission of his sickness, remarked：I have for this long while observed that Yu（Chung Yu）practices self-deception in his actions.To pretend to have public officers when I have none：whom do I want to impose upon by that?Do I want to impose upon God?Besides, is it not better that I should die in the arms of you, my friends, than in the arms of mere unsympathetic officers?Again, even if I should never be buried with the honours of a public funeral, am I likely to be left unburied on the public road?

前面孔子病，子路请祷，孔子不忍责备。这次，子路做得更为出格。以无充有，孔子不能容忍，足以见孔子的纯洁、真诚。

两个译本除了其固有的特点之外，有一点需要指出，即对于“且予与其死于臣之手也，无宁死于二三子之手乎”中“手”的翻译。理雅各过于拘泥于原文，以致铸成大错。“die in the hands of sb.”从字面来看的确是“死于某人之手”。但现代汉语的“死于某人之手”意为“被某人所谋害”。子路出于好心，让孔子弟子扮作家臣，准备为孔子办理丧事。孔子此言，实为“如其死在家臣的怀里，不如死在你们怀里”。因此，辜鸿铭的译文才是正确的。

14.子曰：“吾自卫反鲁，然后乐正，雅颂，各得其所。”

理译：The Master said，“I returned from Wei to L?，and then the music was reformed, and the pieces in the Royal songs and Praise songs all found their proper places.”

辜译：Confucius remarked，“When I finally returned from my travels, to my native State, I completed my work of reforming the State Music and arranging the Songs and Psalms in the Book of Ballads, Songs and Psalms, assigning each piece to its proper place in the book.”

孔子精通六艺，爱好音乐，听到《韶》乐，曾“三月不知肉味”。160自卫返后，订正《雅》、《颂》，使其各得其所。

理雅各的译文没有说明是谁“乐正”：“我从卫国返回鲁国，然后音乐便被订正”。如果没有脚注说明的话，很容易被误解成是由其他什么人订正的。辜鸿铭的译文则交代得明白无误。

15.子曰：“出则事公卿，入则事父兄，丧事不敢不勉，不为酒困；何有于我哉！”

理译：The Master said，“Abroad, to serve the high ministers and nobles；at home, to serve one's father and elder brothers；in all duties to the dead, not to dare not to exert one's self；and not to be overcome of wine：——which one of these do I attain to?”

辜译：Confucius remarked，“In public life to do one's duty to the nobles and princes whom one serves under；in private life to do one's duty to the members of one's family；in performing the last offices to the dead, to spare no pains lest anything should be neglected；and in using wine, to be able to resist the temptation of taking it to excess；——which one of these things can I say that I have been able to do?”

“忠孝”是儒家的重要思想。“出则事公卿”，即为国尽忠；“入则事父兄”，即为长者尽孝。

首先，对于“出”和“入”，辜鸿铭的“in public life”和“in private life”工整对仗，好于理雅各的“abroad”和“at home”。

其次，对于“父兄”，理雅各直译；辜鸿铭则意译，直接说出了“父兄”所指代的东西。

最后，是对于“何有于我哉”的理解的问题，这是该句在《论语》中第二次出现，已在《述而》中论述过，不再赘言。

16.子在川上曰：“逝者如斯夫！不舍昼夜。”

理译：The Master standing by a stream, said，“It passes on just like this, not ceasing day or night！”

辜译：Confucius once standing by a stream, remarked，“How all things in nature are passing away even like this，——ceasing neither day nor night！”

孔子此言大概是《论语》全书中最重要的哲学话语。千百年来，它激励着人们不断地思考，是思想者永恒的主题，人人都可以在此读出自己的人生感受。

“逝者”究竟是何物？理雅各在其脚注中也进行了一番探讨，最后只能用“it”代之；辜鸿铭则直接给出“all things”，包罗万象于其中。

17.子曰：“吾未见好德如好色者也。”

理译：The Master said，“I have not seen one who loves virtue as he loves beauty.”

辜译：Confucius once remarked，“I do not now see a man who can love moral worth in man as he loves beauty in woman.”

“好色”是人之本能；“好德”则靠后天修养。在孔子看来，“好色”易；“好德”难。要正确翻译此章，必须了解其历史背景。据《史记·孔子世家》，“子见南子”后不久，卫灵公与南子又同车出游，并让孔子相从。他们并没把孔子当成一位政治家，而只是把他当成是一个点缀。孔子对此深感羞辱，以此言怒斥卫灵公好色不好德。

对于此章，理雅各的译文使用了现在完成时态，意味着“终生从未见过此类人”，那他所推崇的“禹舜”是不是“好德”胜过“好色”呢？辜鸿铭则用一般现在时态，不讲过去，只说现在，怒斥卫灵公的丑恶行径。笔者更倾向于辜鸿铭的译文。

18.子曰：“譬如为山，未成一篑；止，吾止也！譬如平地，虽覆一篑；进，吾往也！”

理译：The Master said，“The prosecution of learning may be compared to what may happen in raising a mound.If there want but one basket of earth to complete the work, and I stop, the stopping is my own work.It may be compared to throwing down the earth on the level ground.Though but one basketful is thrown at a time, the advancing with it is my own going forward.”

辜译：Confucius remarked，“Suppose a man wants to raise a mound, and, just as it wants only one basket more of earth to complete the work, suppose he were suddenly to stop：the stopping depends entirely upon himself.Suppose again a man wants to level a road, although he has just thrown over it only one basket of earth；to proceed with the work also depends entirely upon himself.”

孔子在这里用堆土成山和平整土地为喻，说明功亏一篑和持之以恒的深刻道理，正所谓行百里者半九十，千里之行始于足下。鼓励弟子无论是在学问上还是在个人道德修养上，都要坚持不懈，自觉自愿。

首先，“譬如为山”，是将什么比喻为堆山？孔子没有说，但理雅各说了，即“the prosecution of learning（学习过程）”。辜鸿铭没有说，只是像孔子一样，打个比方。

其次，“虽覆一篑”到底是什么意思？是一筐一筐地倒土，还是刚倒了一筐？理雅各的译文持前解；辜鸿铭的译文持后解。这里孔子是把事物的两个极端进行比较：只差一步就成功；刚走出第一步。何去何从，全靠自己。因此，理雅各理解错了。

19.子曰：“语之而不惰者，其回也与！”

理译：The Master said，“Never flagging when I set forth anything to him；——ah！that is H?i.”

辜译：Confucius remarked of his disciple, the favourite Yen Hui：“He was the only man who was never tired and inattentive while I talked with him.”

孔子的弟子中，颜回可以说是真正的“学而不厌”者。在此，孔子表扬了颜回。

仅仅是表扬而已，还是在表扬的同时还刻意刺激其他弟子发愤向上？理雅各的译文趋向于前解，即侧重于表扬颜回的学习面貌；辜鸿铭的译文则在表扬颜回的同时还表达了对其他弟子的不满，认为颜回是唯一一个“不惰者”。

23.子曰：“法语之言，能无从乎？改之为贵！巽与之言，能无说乎？绎之为贵！说而不绎，从而不改，吾末如之何也已矣！”

理译：The Master said，“Can men refuse to assent to the words of strict admonition?But it is reforming to the conduct because of them which is valuable.Can men refuse to be pleased with words of gentle advice?But it is unfolding their aim which is valuable.If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him.”

辜译：Confucius remarked，“If you speak to a man in the strict words of the law, he will probably agree with you；but the important point is that he should soprofit by what you say to him as to change his conduct.If you speak to a man in parables, he will probably be pleased with your story；but the important point is that he should apply the moral to himself.Now when I find a man who agrees with me in what I say, without being able so to profit by it as to change his conduct, or one who is pleased with my parable without being able to apply the moral to himself，——I can do nothing for such a man.”

此章有两层意思：其一为言行一致的问题。听从合乎法理的话只是问题的一个方面，而真正依照法理改正错误，这才是问题的实质。第二层意思是忠言逆耳谄言顺耳的问题，要仔细辨别是非真伪。孔子所讲的这两点，今天仍值得我们借鉴。

首先，何为“法语”?礼制也。理雅各的“strict admonition（严厉的告诫）”不符合原文意思。“告诫”，虽然“严厉”，不一定正确。辜鸿铭的“law”则更是不妥。儒法两家虽有相同，但也甚为对立。孔子向来主张“约之以礼”，因此，笔者认为，此“法语”译为“words conforming to propriety”为妥。

其次，对于“巽与之言”，理雅各的译文正确无误地表达了原文的意思；辜鸿铭的译文则自我发挥得有些过分。“巽与之言”，即为恭顺赞许之言。理雅各的“parable”为“寓言”之意，虽无大错，但毕竟无此必要地脱离了原文。

最后，对于“从而不改”，理雅各的“assents”符合现代英语语法，但与其本人在翻译条件状语从句时的一贯做法不同，为一致起见，应改为“assent”。

27.子曰：“岁寒，然后知松柏之后凋也。”

理译：The Master said，“When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.”

辜译：Confucius remarked，“When the cold of winter comes, it is then you know that the pine tree and the cypress are the last to lose their green.”

“岁寒，然后知松柏之后凋”，一语道破天机，道破识人之理，亦即事不难，无以知君子。用现代的话来说，也就是不经历风雨，怎能见彩虹。

理雅各的译文准确地体现了原文的意思，一个“how”字说明我们了解到了松柏的本质及秉性，在骨子里它们便有一种傲风披雪的特质，不为严寒所摧，一如正人君子，直面困苦，方显英雄本色。而辜鸿铭的译文使用“that”从句作宾语，只是陈述了“松柏后凋”这样一个事实。另外，松和柏皆为常绿树木，用“lose their green”不甚恰当。因此，对于此章，理雅各的译文明显胜于辜鸿铭的译文。

28.子曰：“知者不惑；仁者不忧；勇者不惧。”

理译：The Master said，“The wise are free from perplexities；the virtuous from anxiety；and the bold from fear.”

辜译：Confucius remarked，“Men of intelligence are free from doubts, moral men from anxiety, and men of courage from fear.”

在儒家传统道德中，智、仁、勇是三个重要的范畴。孔子希望自己的弟子都能具备这三德，成为真正的君子。

理雅各的译文堪称经典，除了准确地再现了原文的意思之外，译文与原文每个意群的结构都相互对应，“the wise”，“the virtuous”、“the bold”分别采用定冠词加形容词的形式，对应“知者”、“仁者”、“勇者”。原文堪称格言警句，译文也是如此。辜鸿铭的译文也很成功，只有一点：对于“仁者”的翻译。既然“知者”和“勇者”分别用了“men of intelligence”和“men of courage”，那“仁者”为什么不用“men of morality”呢？

乡党第十

1.孔子于乡党，恂恂如也，似不能言者。其在宗庙朝廷，便便然；唯谨尔。

理译：Confucius, in his village, looked simple and sincere, and as if he were not able to speak.

When he was in the prince's ancestral temple, or in the court, he spokeminutely on every point, but cautiously.

辜译：Confucius in his life at home was shy and diffident, as if he were not a good speaker.In public life, however, in courts and councils, he spoke readily, but with deliberation.

孔子在家乡表现得温和恭敬，好像是不善言谈的样子。但在宗庙朝廷，却善于言辞，只是说话比较谨慎而已。此章以及后几章，皆表现孔子在不同场合的不同姿态，一言以蔽之，皆合中庸。

对于“恂恂如也，似不能言”，理雅各几乎是照字直译，而且将两者用“and”连接，作为并列关系处理，表达孔子的两种姿态。这种处理方式我们不能说错。但仔细读来，两部分间似有一种因果关系。因此将该句理解为因“恂恂如也”而“似不能言”更好。因此，对此，辜鸿铭的理解方式更可取。另外，对于“似不能言者”，理雅各的译文过于机械，“好像不会说话一般”，不如辜鸿铭的“as if he were not a good speaker”。而对于“宗庙朝廷”，辜鸿铭则未翻译其中的“宗庙”。

3.君召使摈，色勃如也，足躩如也。揖所与立，左右手，衣前后，襜如也。趋进，翼如也。宾退，必复命，曰：“宾不顾矣。”

理译：When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to move forward with difficulty.

He inclined himself to the other officers among whom he stood, moving his left or right arm, as their position required, but keeping the skirts of his robe before and behind evenly adjusted.

He hastened forward, with his arms like the wings of a bird.

When the guest had retired, he would report to the prince，“The visitor is not turning round any more.”

辜译：When his prince called to him to see a visitor out, he would start up with attention, making obeisance to receive the command；then, bowing right andleft to officers in attendance and adjusting the folds of his robes, he would quicken his step, and walk out, not stiffly, but with dignity and ease.When the visitor had left, he would return to his place, announcing simply，“The guest has retired.”

本章讲述孔子奉召接待及送别宾客时的姿态，一切皆恪守礼制。

对于“君召使摈”，辜鸿铭将其译为“送别客人”，此解是否全面，暂时阙疑。

对于“色勃如也”，理雅各只说“脸色变了”，变成什么样子却没有说；辜鸿铭则很具体地说“严肃起来”，这种说法是正确的。

对于“足躩如也”，理雅各将其译为“双腿艰难地向前移动”。在翻译此句时，他也搞不懂这到底是什么意思，因此在其脚注中说：“probably has the meaning which I have given in the translation（或许就是我译文中给出的意思）”。161实际上，此句应为“快步走”。因此说来，理雅各对此的理解及翻译是不正确的。结合前句“色勃如也”，理雅各的译文似乎在说听到君主的召唤，孔子脸色变了，两腿也走不动了，如上刑场一般。这是不能被接受的。而辜鸿铭对“足躩如也”的翻译则全凭自己的任意发挥，将其译为“行着礼接受君命”。

对于“揖所与立，左右手，衣前后，襜如也”，理雅各在其脚注中详尽地解释了君主接见宾客时的场面，认为孔子的角色应是“承摈”，其译文意思是：“孔子向与之并立的官员屈身，根据位置的要求挥动着左右手，但始终使长袍的前后下摆很匀称。”；辜鸿铭译文的意思则是：“向分列左右的官员作着揖，调整着长袍的褶皱”。

对于“翼如也”，理雅各直译为“两臂如同小鸟展翅一般”，生动形象；辜鸿铭则意译为“毫不僵硬，面带尊严与从容”。

对于最后一句“宾不顾矣”，理雅各仍是直译：“宾客不再回头了”，这一点很符合中国宾主送别时的场景，但要以此回复君主，则不免有些滑稽；而辜鸿铭则将其译为“宾客走了”，尽管与原文文字有差别，但却很符合回复时的实用语境。

7.齐，必有明衣，布；齐必变食，居必迁坐。

理译：When fasting, he thought it necessary to have his clothes brightly clean and made of linen cloth.

When fasting, he thought it necessary to change his food, and also to change the place where he commonly sat in the apartment.

辜译：On days when he fasts and give himself up to prayer, he should always put on a bright clean suit of plain cloth.On such days he should always change the ordinary articles of his food, and move out of his usually sitting-room.

古人视祭祀为大事，之前必要沐浴洁身，不沾荤腥，戒绝房事。

对于此章，理雅各和辜鸿铭在理解上都有严重的错误。首先，“明衣”即洗浴后所穿的浴衣。理雅各将其译为“clothes brightly clean”，辜鸿铭译为“bright clean suit”，均属望文生义。正确的译法应为“bathrobe”。而对于“居必迁坐”，理雅各将其译为“改变他平常在家时所坐的位置”；辜鸿铭将其译为“迁出他通常的起居室”，而“起居室”的是家人聚会或与朋友聚会的场所。因此，正确的翻译方法应是“move from the place where he commonly slept”。

10.乡人饮酒，杖者出，斯出矣。乡人傩，朝服而立于阼阶。

理译：When the villagers were drinking together, on those who carried staffs going out, he went immediately after.

When the villagers were going through their ceremonies to drive away pestilential influences, he put on his court robes and stood on the eastern steps.

辜译：When at a public dinner in his native place, he would always leave the table as soon as the old people left.

In his native place on the occasion of the Purification Festival, when the procession of villagers passed his house, he would always appear in full uniform onthe steps of his house, standing on the left-hand side of the house.

孔子恪守仪礼，无论是“乡人饮酒”，还是“乡人傩”。

对于“斯出矣”之“斯”，这里有两种解释：一为“立即”，理雅各和辜鸿铭的译文都持此解；一为“（自己）才”。两解都有道理：“杖者”已出，自己还在那里吃喝，既不敬，又有贪杯之嫌；“杖者”不出，自己先出，似为大不敬。因此，两个译本的这种处理方式是可以接受的。若依后解，此句可译为：“he left the feast only after the elders had gone out.”

11.问人于他邦，再拜而送之。康子馈药，拜而受之，曰：“丘未达，不敢尝。”

理译：When he was sending complimentary inquiries to any one in another state, he bowed twice as he escorted the messenger away.

Ch? K’ang having sent him a present of physic, he bowed and received it, saying，“I do not know it.I dare not taste it.”

辜译：When he had occasion to entrust a message of enquiry after the health of a friend in another country to any person, he would always, on the person entrusted with the message leaving him, make obeisance twice and see him to the door.

On one occasion when a noble, who was the minister in power in his native State, sent him a present of some medicines, he received it respectfully, but said to the messenger，“Tell your Master I do not know the nature of the drugs；therefore I shall be afraid to use it.”

孔子时时处处以正人君子的标准要求自己，一举手一投足都表现得是那么的得体，这反映了孔子的个人修养的境界。

从两个译本的篇幅来看，辜鸿铭的译文要大大长于理雅各的译文。这是两人译文的特点。理雅各尽量紧扣原文，绝少损益。辜鸿铭为了使读者更容易理解和行文流畅而多有增益。但从此章的译文看，辜鸿铭的译文的确表达得更明确，如对于“丘未达”，辜鸿铭的译文意思是“我不知道这种药的药性”，较之于理雅各的“I do not know it”，在表意方面要清楚得多。但辜鸿铭也有过度的发挥，如“问人”，原文并没有说是一般性的问候，还是问候友人身体情况，辜鸿铭却自作主张地将其译为问候身体情况。

13.君赐食，必正席先尝之。君赐腥，必熟而荐之。君赐生，必畜之。侍食于君，君祭，先饭。疾，君视之，东首加朝服拖绅。君命召，不俟驾行矣。

理译：When the prince sent him a gift of cooked meat, he would adjust his mat, first taste it, and then give it away to others.When the prince sent him a gift of undressed meat, he would have it cooked, and offer it to the spirits of his ancestors.When the prince sent him a gift of a living animal, he would keep it alive.

When he was in attendance on the prince and joining in the entertainment, the prince only sacrificed. He first tasted everything.

When he was ill and the prince came to visit him, he had his head to the east, made his court robes be spread over him, and drew his girdle across them.

When the prince's order called him, without waiting for his carriage to be yoked, he went at once.

辜译：When his prince sent him a present of a dish of cooked meat, he would always have it properly served on the table, and he himself would taste it before he allowed others to taste it.When his prince sent him uncooked meat as a present, he would have it cooked and then offer it first in sacrifice before his ancestors.When his prince sent him a live animal, he would keep it alive.

When he had the honour to sit with his prince, after the prince had said grace he would first taste the dishes.

When he was sick, on his prince coming to see him, he would lie with his head to the east and have his court uniform laid over him with the girdle drawn across.

When he received a summon from his prince he would immediately go on foot, without waiting for his carriage.

本章通过饮食之礼记叙孔子对君臣礼仪的笃行。

“君赐食，必正席先尝之”，尝完了剩下的怎么处理？扔了吗？对此，理雅各和辜鸿铭均通过增益而作出了回答，这为西方读者扫除了疑惑：分赐给别人，以显示孔子的为人，让众人都能体会到“皇恩浩荡”。但也有人认为“分赐给别人”是无谓的增益，是对“必正席先尝之”的误解。笔者认为此增益乃必须之为。但对此增益，理雅各处理得要好于辜鸿铭：理雅各的“first taste it, and then give it away to others”只陈述事实；辜鸿铭的“he himself would taste it before he allowed others to taste it”的确表明孔子懂礼、尊礼，但也给人一种印象：孔子很自私，很霸道，他自己先尝完了，才允许别人品尝。因此，笔者认为，辜鸿铭的译文可在语气上和措词上稍加修正。

对于“君祭，先饭”，理雅各的译文让人感到费解。尽管他在脚注中说明：“孔子在与国君在一起时，认为国君是代表所有人祭祀的”，但译文前后句之间的逻辑关系让人迷惑：“国君只祭祀。他（孔子）先尝饭。”难道国君就不吃饭了吗？对此，辜鸿铭的译文更加可取。

17.升车，必正立，执绥。车中不内顾，不疾言，不亲指。

理译：When he was about to mount his carriage, he would stand straight, holding the cord.

When he was in the carriage, he did not turn his head quite round, he did not talk hastily, he did not point with his hands.

辜译：When about to mount his carriage he would stand in a proper position, holding the cord in his hand.When in the carriage he would look straight before him without turning his head.He would not talk fast or point with his fingers.

举手投足，风度翩翩，这就是孔子。登车、乘车皆处处合礼。

辜鸿铭的译文在一点上值得推敲，即“不疾言”。他将其译为“不以高语速讲话”。试想，人说话快慢与君子与否、与修德与否有什么关系呢？这纯粹是个人的习惯。对此，理雅各的译文比较妥当。但若译为“sharply”更好。

先进第十一

1.子曰：“先进于礼乐，野人也；后进于礼乐，君子也。如用之，则吾从先进。”

理译：The Master said，“The men of former times in the matters of ceremonies and music were rustics, it is said, while the men of these latter times, in ceremonies and music, are accomplished gentlemen.”

“If I have occasion to use those things, I follow the men of former times.”

辜译：Confucius remarked，“Men of the last generation, in matters of the arts and refinement, are considered to have been rude；men of the present generation are, in those matters, considered polite.But in my practice I prefer men of the last generation.”

此章历来有多种解释，一为“野人”“制礼作乐”，虽然“粗俗”，但在先。“君子”虽然典雅，但在后。如由孔子决定取舍，则从“先进”。162此解合情合理，因为孔子“好古”。理雅各和辜鸿铭的译文均从此解。二为先学而后仕，此为普通之人；先仕而后学，此为君子。如让我选用，我从前者。163春秋时期有“国人”和“野人”之分：“国人”乃贵族阶层，生活于城池及其周围地区；“野人”乃普通民众，生活在城外远郊地区。此解也很有道理，因为尽管“仕而优则学，学而优则仕”是出自子夏之口，但这也是孔子的教育思想和终生力图实践的内容之一。再者孔子“少也贱”，因此“从先进”。笔者更倾向于这一解释，故译为：Those who learned ritual and music first and then took office were the common people；those who took office first and then learned ritual and music were the sons of officials.If I were to appoint someone, I favoured the former.

2.子曰：“从我于陈蔡者，皆不及门也。”德行：颜渊、闵子骞、冉伯牛、仲弓；言语：宰我、子贡；政事：冉有、季路；文学：子游、子夏。

理译：The Master said，“Of those who were with me in Ch'n and Ts'ai, there are none to be found to enter my door.”

Distinguished for their virtuous principles and practice, there were Yen Y?an, Min Tsze-ch’ien, Zan Po-ni?，and Chung-Kung；for their ability in speech, Tsai Wo and Tsze-kung；for their administrative talents, Zan Y? and Ch? L?；for their literary acquirements, Tsze-y? and Tsze-hsia.

辜译：Confucius in his old age remarked，“Of all those who followed me and shared hardship with me in my wanderings in former years, I do not now see one at my door.”

“Distinguished for godliness and conduct there were Yen Hui, Min Tzu Ch'ien, Jen Pin-niu and Chung Kung；distinguished as good speakers there were Tsai Ngo and Tzu Kung；for administrative abilities, Jen Yu and Chung Yu；and for literary pursuits, Tzu Yu and Tzu Hsia.”

本章是孔子晚年对往事的感怀，他将自己得意弟子的名字以及得意之处一一道来，如数家珍。回想周游六国之时，酸甜苦辣，同甘共苦，孔子难免伤怀。

“皆不及门也”，是弟子厌弃了孔子，不再登他的门？还是因为其他原因而不在他的身边？如果是前者，则贬低了孔子的仁德及其弟子品质。理雅各的译文“there are none to be found to enter my door”很容易被读出第一种感觉来，“to enter my door”强调的是主观性，如：I will never enter your door.（我从此不再登你的家门。）而辜鸿铭的“I do not now see one at my door.”稍好一些，但也能读出孔子是在抱怨弟子不忠的意味。

威利将其译为“My adherents in Chen and Tsai were none of them in public service.（从我于陈蔡者皆未仕也。）”。164这与事实是不符的。此时，孔子早年的弟子已学成他去，仕于鲁，仕于卫，仕于它国，有些则已逝。

有鉴于此，笔者认为，“皆不及门”应译为：there are none to be able to come to my door.

4.子曰：“孝哉闵子骞，人不间于其父母昆弟之言。”

理译：The Master said，“Filial indeed is Min Tsze-ch’ien！Other people say nothing of him different from the report of his parents and brothers.”

辜译：Confucius remarked of another disciple, saying，“He was indeed a good son.People found nothing in him different from what his parents said of him.”

闵子骞是中国历史上的一大孝子，前文已经说过，是孝道的代名词。

理雅各的译文忠实于原文，语言简洁。辜鸿铭的译文则稍逊一筹，一则略去了闵子骞的名字，用“another disciple”代之；二则“a good son”外延过宽，不足以表达“孝哉”；三则略去了“昆弟”。

5.南容三复白圭，孔子以其兄之子妻之。

理译：Nan Yung was frequently repeating the lines about a white sceptre stone.Confucius gave him the daughter of his elder brother to wife.

辜译：A disciple of Confucius was fond of repeating the verse：——

“A fleck on the stone may be ground away；A word misspoken will remain always”Confucius married his niece to him.

南容即鲁大夫鲁僖子之子。南容谨慎稳重，崇尚文德，故孔子“以其兄之子妻之”。

对于“三复”，尽管有史书记载一天之内三次诵读，但理雅各和辜鸿铭都没有直译之。理雅各将其译为“经常”；辜鸿铭将其译为“喜欢”。这种处理方式是值得称道的。“听其言，观其行”，“日久见人心”。仅仅是在一日之内诵读三次不足为信。

理雅各在其脚注中给出了南容所诵读的内容，即《诗经·大雅·抑》；理雅各则在译文中直接给出，译文工整达意。

7.颜渊死，颜路请子之车以为之椁。子曰：“才不才，亦各言其子也。鲤也死，有棺而无椁；吾不徒行以为之椁。以吾从大夫之后，不可徒行也。”

理译：When Yen Yüan died, Yen L? begged the carriage of the Master to sell and get an outer shell for his son’s coffin.

The Master said，“Every one calls his son his son, whether he has talents or has not talents. There was L?；when he died, he had a coffin, but no outer shell.I would not walk on foot to get a shell for him, because, having followed in the rear of the great officers, it was not proper that I should walk on foot.”

辜译：When the favourite Yen Hui died, his father begged that Confucius would sell his carriage to buy an outer case for the coffin in which to bury him.

Confucius answered，“Talented or without talents, a man's son will always be to him as no other man's son. When my own son died, he was buried in a simple coffin without the outer case.Now I cannot go on foot to buy a coffin case for your son.As I have the honour to sit in the State Council of the country I am not permitted to go on foot when I go out.”

颜渊是孔子的得意弟子，孔子曾多次高度称赞过他，认为他品德好，又好学上进。此章中孔子拒绝颜渊之父颜路的请求，反映了孔子对礼的严谨态度。

首先，对于“吾不徒行以为之椁”，为谁买椁？颜渊，还是孔鲤？理雅各的译文指孔鲤；辜鸿铭的译文指颜渊。这里牵扯到句读的问题。但若按前者理解，似乎会更好一些：孔子以其子为例，委婉地拒绝颜路的请求。辜鸿铭的理解和译文则显得有些直白，不够婉转。

其次，对于“以吾从大夫之后”的理解。颜渊死时，孔子已经七十有余，早已离开官场。不可否认，孔子以其道德文章闻名于世，但在当时他是否还有权参与国政，或还被邀请参与国政，这是个值得探讨的问题。孔子本人也说：“不在其位，不谋其政。”因此说来，理雅各的“……having followed in the rear of the great officers”完全正确，而辜鸿铭的“As I have the honour to sit in the State Council……”，即一般现在时的问题，便很值得深究了，最起码不如理雅各的译文那么保险。

10.颜渊死，门人欲厚葬之，子曰：“不可。”门人厚葬之。子曰：“回也，视予犹父也，予不得视犹子也，非我也，夫二三子也。”

理译：When Yen Yüan died, the disciples wished to give him a great funeral, and the Master said，“You may not do so.”

The disciples did bury him in a great style.

The Master said，“Hui behaved towards me as his father. I have not been able to treat him as my son.The fault is not mine；it belongs to you, O disciples.”

辜译：When the favourite, Yen H?i, died, Confucius’other disciples proposed to give him a great funeral.But Confucius said，“Do not do so for my sake.”

The disciples nevertheless gave him a grand funeral. Confucius then said to his disciples，“Hui（the favourite disciple's familiar name）behaved to me as to a father, but I have not been able to treat him as a son.It is not my fault.Ah！gentlemen, it is your fault.”

对于颜渊之英年早逝，孔子痛不欲生，同时，在葬礼规模上，他内心又处于感情与理智的巨大矛盾中。

从表意上看，两个译本只有一点不同，即对“门人”的理解。是孔子的门人？还是颜渊的门人？理雅各在其脚注中是这样解释的：“The old interpreters take门人as being the disciples of Yen Yüan.This is not natural, and we can hardly understand how the disciples of Confucius would act so directly contrary to his express wishes.（过去的注家认为门人是颜回的门人。这显得很不自然，但我们又很难理解孔子的弟子会如此公然地违背孔子明确的意愿。）”165因此，理雅各也显得模棱两可，他回避使用“his”，而用了“the”。但按照语法分析，仍为颜渊之门人。辜鸿铭的译文则很明确，孔子的其他弟子。

14.子曰：“由之瑟，奚为于丘之门？”门人不敬子路。子曰：“由也升堂矣！未入于室也！”

理译：The Master said，“What has the lute of Y? to do in my door?”

The other disciple began not to respect Tsze-l?.The Master said，“Y? has ascended to the hall, though he has not yet passed into the inner apartments.”

辜译：Confucius on one occasion speaking in rebuke of his disciple, the intrepid Chung Yu, said，“That man with his trumpet-blowing should not be permitted to come to my house.”

After that the other disciples began to look down upon Chung Yu. But Confucius said，“That man, in his education, has entered the gate, but not the house.”

孔子批评子路鼓瑟杀伐之声太重，其他弟子从此不再尊重子路。见此，孔子赞扬子路在学业上已然登堂，只是尚未“入室”。

首先，“瑟”为何物？据记载，是有二十五根弦的古乐器。辜鸿铭的“trumpet（喇叭）”显然不合适。

其次，若不是有脚注说明主旨，理雅各译文的后半部分很容易被西方读者完全误解，或最起码被搞得迷惑不解：“由已经进入厅堂了，只是尚未进入内室”。西方读者很难理解“登堂入室”的内涵。这一译文会给人一种“登着鼻子上脸”的感觉。辜鸿铭在其译文中加入了“in his education”，后面的“the gate”和“the house”等隐喻用词就很容易理解了。

16.季氏富于周公，而求也为之聚敛而附益之。子曰：“非吾徒也，小子鸣鼓而攻之可也！”

理译：The head of the Ch? family was richer than the duke of Chau had been, and yet Ch’i? collected his imposts for him, and increased his wealth.

The Master said，“He is no disciple of mine. My little children, beat the drum and assail him.”

辜译：The head of a powerful family of nobles in Confucius'native State hadamassed immense wealth.A disciple of Confucius, who was in that nobleman's service, was very exacting in collecting imposts for him from the people on his estate, thus increasing his master's already great wealth.“He is no disciple of mine，”exclaimed Confucius, referring to the disciple mentioned above, and speaking to his other disciples，“Proclaim it aloud, my children, and assail him！”

季氏富可敌国，仍横征暴敛；冉求助纣为虐，锦上添花。孔子怒而斥之“非吾徒也，小子鸣鼓而攻之可也”。

理雅各的译文一如既往，鲜有损益，一切均紧扣原文。辜鸿铭的译文则刚好相反，通过适当的损益，使读者读来更轻松，理解起来更容易，如“the head of a powerful family of nobles in Confucius'native State”交代了季氏的情况；“who was in that nobleman's service”交代了为什么求为之聚敛；“his master's already great waelth”译出了“锦上添花”之意。但是，对于“鸣鼓”辜鸿铭却没有理雅各处理得好：击鼓告状是很有中国文化特色的现象。理雅各直译了出来，辜鸿铭则没有。

24.子路使子羔为费宰。子曰：“贼夫人之子！”子路曰：“有民人焉，有社稷焉，何必读书，然后为学？”子曰：“是故恶夫佞者。”

理译：Tsze-l? got Tsze-kao appointed governor of P?.

The Master said，“You are injuring a man's son.”

Tsze-l? said，“There are（there）common people and officers, there are the altars of the spirits of the land and grain.Why must one read books before he can be considered to have learned?”

The Master said，“It is on this account that I hate your glib-tongued people.”

辜译：A disciple of Confucius, the intrepid Chung Yu, on one occasion got a very young man appointed Chief Magistrate of an important town.“You are ruining a good man’s son，”said Confucius to him.

“Why，”answered the disciple，“he has the large population to deal with；he has questions of the interests of the country to decide upon. Why must one readbooks in order to educate himself?”

“That，”replied Confucius，“is the reason why I hate men who are always ready with an argument.”

“学而优则仕”，子羔年少，学而未优，何以仕，应“先进于礼乐”。而子路或许不忿于“后进于礼乐”的世家子弟，故“使子羔为费宰”。

对于“贼夫人之子”，理雅各的译文逊于辜鸿铭的译文。用现代的话来说，“贼夫人之子”即为“误人子弟”。一个“injure（伤害）”是不足以表达“误”的；辜鸿铭的“ruin”则恰如其分。Longman Dictionary of Contemporary English是这样定义该词的：

ruin：to destroy and spoil（completely）

因此，辜鸿铭的措词为优。再者，“误人子弟”，误的是谁的子弟？好人的？还是坏人的？因此，辜鸿铭的增益“a good man’s”可谓恰当。

“有民人焉，有社稷焉。”有这些东西是干什么的？对于此，理雅各的译文受原文的限制，表达不清；而辜鸿铭则适当增益，通过“to deal with”和“to decide upon”清楚地表达了实践也是学习这一思想，明确了与后句的逻辑关系。但美中不足的是对于“社稷”的翻译使用了其引申的含义，而没有使用其原本的意思，以便更好地体现中国特色文化，此部分可译为：he has the altars of the spirits of the land and grain for him to attend to.

颜渊第十二

1.颜渊问仁。子曰：“克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由仁乎哉？”颜渊曰：“请问其目。”子曰：“非礼勿视，非礼勿听，非礼勿言，非礼勿动。”颜渊曰：“回虽不敏，请事斯语矣！”

理译：Yen Yüan asked about perfect virtue.The Master said，“To subdue one’s self and return to propriety, is perfect virtue.If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtueto him.Is the practice of perfect virtue from a man himself, or is it from others?”

Yen Yüan said，“I beg to ask the steps of that process.”The Master replied，“Look not at what is contrary to propriety；listen not to what is contrary to propriety；speak not what is contrary to propriety；make no movement which is contrary to propriety.”Yen Yüan then said，“Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.”

辜译：A disciple of Confucius, the favourite Yen Hui, enquired what constituted a moral life.Confucius answered，“Renounce yourself and conform to the ideal of decency and good sense.”

“If one could only，”Confucius went on to say，“live a moral life, renouncing himself and conforming to the ideal of decency and good sense for a single day, the world would become moral. To be moral, a man depends entirely upon himself and not upon others.”

The disciple then asked for practical rules to be observed in living a moral life.

Confucius answered，“Whatsoever things are contrary to the ideal of decency and good sense, do not look upon them. Whatsoever things are contrary to the ideal of decency and good sense, do not listen to them.Whatsoever things are contrary to the ideal of decency and good sense, do not utter them with your mouth.Lastly, let nothing in whatsoever things you do, act or move, be contrary to the ideal of decency and good sense.”

The disciple then said，“Unworthy and remiss though I am, I shall try to make what you have just said the rule of my life.”

本章可分作两个层次：一是“仁”的基本含义；一是践行“仁”的方法。现今四十岁以上的人对“克己复礼”耳熟能详，“悠悠万事，唯此为大，克己复礼”，在“批林批孔”时期曾被作为“倒行逆施”的总纲领备受鞭挞。现在我们对它要有一个新的认识。孔子所说的“克己复礼为仁”，就是要人们约束或克制自己，净化自己，使自己的一言一行都合乎礼的规范，以达到仁的境界。

首先，对于“克己复礼”，理雅各的译文“to subdue one’s self and return to propriety”忠实地再现了原文的意思。春秋时代，礼崩乐坏，孔子毕生致力于恢复西周的礼制。当然，也有人认为，此“复”乃“符合”之意，如苏慧廉便将“克己复礼”译为“the denial of self and response to what is right and proper”。166笔者认为，这种理解也完全有其道理。对于“礼”，尽管各家译法各异，但理雅各基本上做到了一致；而辜鸿铭的“the ideal of decency and good taste”则是第一次出现。

其次，对于“一日克己复礼，天下归仁焉”，理雅各译文的意思是“如果有人能够有一天做到克己复礼，那么，天下众生将称他为仁”；辜鸿铭译文的意思是“如果有人能够有一天做到克己复礼，那么，天下便将为仁”。诚然，“仁”是个人修养的最高境界，要做到“仁”绝非易事。但如果一天为仁，便“天下众生将称他为仁”、“天下便将为仁”，这也太言过其实了。因此，笔者赞同姜厚粤的见解：“一旦做到了克己复礼，自己的整个天下便回到了仁的境地呀。”167这与后面的“为仁由己，而由人乎哉”在逻辑关系上更容易理解。有鉴于此，该部分可在理雅各译文的基础上加以修改而译为：Once a man has succeeded in subdueing himself and returning to propriety, all his life will become vituous.

再次，对于“回虽不敏”，理雅各译文中的“and vigour”为多余之词；辜鸿铭的“unworthy and remiss”为过谦之词。

最后，对于“非礼勿视，非礼勿听，非礼勿言，非礼勿动”，两个译本的语句都很精彩，工整对仗。理雅各的“look not”、“listen not”以及辜鸿铭的“whatsoever……do not”等从语气上很好地再现了原文的意思。

2.仲弓问仁。子曰：“出门如见大宾；使民如承大祭；己所不欲，勿施于人；在邦无怨，在家无怨。”仲弓曰：“雍虽不敏，请事斯语矣！”

理译：Chung-kung asked about perfect virtue.The Master said，“It is, when you go abroad, to behave to every one as if you were receiving a great guest；to employ the people as if you were assisting at a great sacrifice；not to do to others as you would not wish done to yourself；to have no murmuring against you in the country, and none in the family.”Chung-kung said，“Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.”

辜译：Another disciple of Confucius on another occasion asked what constituted a moral life.

Confucius answered，“When going out into the world, behave always as if you were at an audience before the Emperor；in dealing with the people, act as if you were at a worship before God. Whatsoever things you do not wish that others should do unto you, do not do unto them.In your public life in the State as well as in your private life in your family, give no one a just cause of complaint against you.”

The disciple then said，“Unworthy and remiss though I am, I shall try to make what you have just said the rule of my life.”

“己所不欲，勿施于人”是至理名言，是做人应该尊奉的基本准则。孔子在此强调的是“仁”的实践性，强调“仁”的实际作用是调整人与人之间的关系。

对于“大宾”，理雅各直译为“a great guest”；辜鸿铭则予以发挥，译为“Emperor”，这大概是因为仲弓“可使南面”。

对于“大祭”，理雅各的译文更好地体现了中国传统文化；而辜鸿铭的译文“at a worship before God”则全盘西化。

对于“己所不欲，勿施于人”这一至理名言，两译均很好地再现了其意，只不过理雅各的译文更简洁一些，这也是翻译这类语句应该遵守的原则。

对“在邦无怨，在家无怨”，两个译本均理解为“在邦、在家，都不要让别人抱怨你”。首先，对于“在邦”和“在家”，注家有不同的解释：“邦”为诸侯国；“家”为卿大夫的封地。但理雅各和辜鸿铭的理解也不为过，也能说明其道理。关键是“无怨”。是自己抱怨，还是别人抱怨自己？笔者认为，将“自己（仲弓）”作为主体更可取，一则“为仁由己”；二则“请事斯语矣”，自己愿意践行。

5.司马牛忧曰：“人皆有兄弟，我独亡！”子夏曰：“商闻之矣：‘死生有命，富贵在天’。君子敬而无失，与人恭而有礼；四海之内，皆兄弟也。君子何患乎无兄弟也？”

理译：Sze-ma Ni?，full of anxiety, said，“Other men all have their brothers, I only have not.”

Tsze-hsia said to him，“There is the following saying which I have heard：——

“‘Death and life have their determined appointment；riches and honours depend upon Heaven.'

“Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety：——then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?”

辜译：A disciple of Confucius was unhappy, exclaiming often，“All men have their brothers；I alone have none.”Upon which another disciple said to him，“I have heard it said that Life and Death are pre-ordained, and riches and honours come from God.A good and wise man is serious and without blame.In his conduct towards others he behaves with earnestness, and with judgment and good sense.In that way he will find all men within the corners of the Earth his brothers.What reason, then has a good and wise man to complain that he has no brothers in his home?”

司马牛有兄亦无“兄”。其兄桓魋意欲叛乱，其他兄弟与之臭味相投。司马牛与他们毫无共同语言，似无兄。本章有两句名言：“死生有命，富贵在天”和“四海之内皆兄弟”，都反映了中国传统文化的精髓。

首先，司马牛之“忧”非一般之忧，忧其兄弟将害己也，即株连自己。所以，辜鸿铭的“unhappy”不足以表达此“忧”；理雅各的“full of anxiety”则尽显“忧”意。

其次，“死生有命”之“死生”。在现代汉语中，我们已经将它们的顺序颠倒了过来。在英语中，也是先“生”后“死”，如：a life-and-death struggle。可见，理雅各的译文过于拘泥于原文的形式。但从整个句子的译文看，理雅各的翻译则很好地体现了中国传统文化，且达意。

再次，对于“君子敬而无失”之“无失”，理雅各与辜鸿铭的理解不同：理雅各认为是“总是”；辜鸿铭认为是“无过”。两解均可接受。

最后，对于“四海之内，皆兄弟也”。理雅各保留了“四海”的形式；辜鸿铭则将其译为“普天之下”。对此，笔者更倾向于理雅各的译文。另外，司马牛所言无“兄”，是其内心的感言，是心理的问题。如若按子夏之慰藉行事，心理问题便可迎刃而解，便会茅塞顿开，“自我地”发现“四海之内，皆兄弟也”。因此，辜鸿铭的译文“he will find”比理雅各译文“all……will be”更有味道，更到位。

6.子张问明。子曰：“浸润之谮，肤受之愬，不行焉，可谓明也已矣。浸润之谮，肤受之愬，不行焉，可谓远也已矣。”

理译：Tsze-chang asked what constituted intelligence.The Master said，“He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed.Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called far-seeing.”

辜译：A disciple of Confucius enquired what constituted perspicuity.

Confucius answered，“A man who can resist long-continued attempts of othersto insinuate prejudice into him, or one who cannot be influenced by a sudden appeal to his own personal safety：——such a man may be considered a man of perspicuity. In deed, a man who can resist such an influence, or such an appeal, must be a really superior man.”

“浸润之谮，肤受之愬”，谁能抵御？难矣！一旦能够抵御，可谓“明智”，可谓“明察”，可谓“远见”。

理雅各的译文忠实地再现了原文的意思，保留了原文的特色，如“gradually soak”表达“浸润”；“startle like a wound in the flesh”表达“肤受之愬”，均形似且神似。对于原文中对“浸润之谮，肤受之愬”的重复，通过对前面译文中的从句意思的归纳，分别使用“soaking slander”和“startling statements”，既使得译文简洁明了，避免重复，又充分体现了原文的意思。

辜鸿铭的译文则与原文相去甚远。首先，将“明”译为“perspicuity”，该词源自形容词“perspicuous”，The New Oxford Dictionary of English是这样定义该词的：

perspicuous：（of an account of presentation）clearly expressed and easily understood（表达清楚）

可见，辜鸿铭使用该词与后文风马牛不相及。笔者认为可能是译者或转引者的笔误，疑为“perspicacity（判断或理解的敏锐）”之误。

另外，对于“远”，辜鸿铭的“superior man”也与原文相距较大。

8.棘子成曰：“君子质而已矣，何以文为？”子贡曰：“惜乎，夫子之说君子也，驷不及舌！文犹质也，质犹文也；虎豹之鞟，犹犬羊之鞟。”

理译：Ch? Tsze-ch’ang said，“In a superior man it is only the substantial qualities which are wanted；——why should we seek for ornamental accomplishments?”

Tsze-kung said，“Alas！Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue.”

“Ornament is as substance；substance is as ornament. The hide of a tiger ora leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair”

辜译：An officer of a certain State on one occasion remarked to a disciple of Confucius, saying，“A wise and good man wants only the substance；why should he trouble about style?”

“I am sorry to hear you make such a statement，”replied Confucius'disciple，“What you would say is true；but, stated in that way, it is impossible for men not to misunderstand your meaning. To be sure, the style comes out of the substance, but the substance also comes out of the style.For the substance in the skin of a tiger or a leopard is the same as the substance in the skin of a dog or a sheep.”

孔子认为，“质胜文”和“文胜质”均不可取，只有文质彬彬才为君子。子贡以师之教，反驳了棘子成的观点。

对于“夫子之说君子也”，理雅各译文的意思是：“您所说的话表明您是一位君子”。在脚注中，理雅各做了一番解释：“……putting a comma after说.So, Ch? Hs?.But the old interpreters seem to have read right on, without any comma, to也……（在‘说’后加逗号，这是朱熹的观点。但先前的注家认为该句应以‘也’为止，……这样整个句子结构才为自然。）”168理雅各本人也认为先前的注家有道理，可惜的是他的译文却遵从了朱熹的解说：“可惜呀！先生，您说的话表明您是一位君子。但一言既出，驷马难追”，这是什么逻辑？对此，笔者认为，理雅各这种处理方法是不能被接受的。辜鸿铭的译文基本上也倾向于这种理解，但他对语句加以修正，佐之以个人的发挥，似乎尚能被人接受：“很遗憾听到您说这种话。您说的没错，但以这种说话方式难免不被人误解。”

对于“驷不及舌”，理雅各很好地保留了原文的形式，且此隐喻也容易理解，不至造成障碍。如前所述，辜鸿铭则彻底抛弃了原文的意蕴。

对于“文犹质也，质犹文”，理雅各同样紧扣原文的形式：“外饰如同本质，本质如同外饰”；辜鸿铭则稍加发挥，但译文更清楚明了，直击问题要害：“形式源于本质，本质同样源于形式”。

9.哀公问于有若曰：“年饥，用不足，如之何？”有若对曰：“盍彻乎？”曰：“二，吾犹不足，如之何其彻也？”对曰：“百姓足，君孰不足？百姓不足，君孰与足？”

理译：The duke ?i inquired of Y? Zo, saying，“The year is one of scarcity, and the returns for expenditure are not sufficient；——what is to be done?”

Y? Zo replied to him，“Why not simply tithe the people?”

“With two-tenths，”said the duke，“I find them not enough；——how could I do with that system of one-tenth?”

Y? Zo answered，“If the people have plenty, their prince will not be left to want alone.If the people are in want, their prince cannot enjoy plenty alone.”

辜译：The reigning prince of Confucius'native State on one occasion asked one of Confucius'disciples, saying，“The year now is one of scarcity：we cannot make the revenue meet the public expenditure.What should be done?”

The disciple answered，“Why not tithe（take one-tenth）the people?”“Why，”replied the prince，“with two-thirds, even, we cannot make ends meet：how should we be able to do so with one-tenth?”To which the disciple answered，“When the people have plenty, the prince will not want. But if the people want, the prince will not have plenty.”

有若的这番话，体现了孔子的民本思想，这在今天仍有极大的借鉴意义：舟为水所载，亦可为水所覆。

理雅各用“returns”来表示“用”，不是很确切，应以“revenue”为准。另外，对于“百姓不足，君孰与足？”，理雅各的译文很容易引起误解。情态动词can以及否定形式cannot有很多词义，此处的“If the people have plenty, theirprince will not be left to want alone.”表达的是一个事实；而后句“If the people are in want, their prince cannot enjoy plenty alone.”表达的又是什么呢？如果是一种事实，这是一种真正的事实吗？那又该如何理解“朱门酒肉臭，路有冻死骨”?当然这种语句也可以表达一种境界，如：Since none of you has had dinner, I cannot enjoy it alone.（你们都没有吃饭，我不能独自享用。）“君”真有这种境界吗？表示禁止？有若能禁止得了吗？有鉴于此，笔者认为，理雅各和辜鸿铭对此句的翻译均应保留原文的问句形式，以有若的反问，委婉地提醒哀公要以民为本，爱民如子。如此，才能永保江山。

12.子曰：“片言可以折狱者，其由也与！”子路无宿诺。

理译：The Master said，“Ah！it is Y?，who could with half a word settle litigations！”

Tsze-l? never slept over a promise.

辜译：Confucius, speaking of his disciple, the intrepid Chung Yu, remarked，“one who could settle a dispute with half a sentence——that is Yu（Chung Yu’s name）”

It was also remarked of the same disciple that he never slept a night over a promise.

这是孔子对子路的评价。至于是褒奖性评价还是批评性评价，历来说法不一：一说是子路忠信明决，言出而人服之，不待其辞毕也；169二说子路为人忠信，人们都十分信任他，所以有了纠纷都在他面前不讲假话，所以凭一面之词就可以明辨是非。170这里有一个问题，就是“片言”。这“片言”是谁说的？是子路威信很高，不用多说，只用只言片语便可以断案？还是子路只听一面之词便可断案？理雅各和辜鸿铭的译文都认为子路只用只言片语便可断案。

这里归纳的几种说法都是对子路的褒奖。在《论语》中有多处记载孔子对子路性格的批评：“由也，好勇过我，无所取材”171、“暴虎冯河，死而不悔者，吾不与也”172。如果圣人对于“片言可以折狱”的行为进行褒奖的话，那这还是个圣人吗？因此，笔者认为，这是孔子对子路的批评，批评他鲁莽，急于求成，这从《论语》记者所附的“子路无宿诺”也可以读出这种感觉来：为了兑现“无宿诺”，而凭“片言”“折狱”。因此，本章可译为：“It is only Zhong You who settled lawsuits on hearing one-sided words！”Zilu never slept over a promise.

13.子曰：“听讼，吾犹人也。必也，使无讼乎！”

理译：The Master said，“In hearing litigations, I am like any other body.What is necessary, however, is to cause the people to have no litigations.”

辜译：Confucius on one occasion after he had been appointed Chief Justice in his native State, remarked，“While sitting in court, in deciding upon the suits that come before me, I am no better than other men.But what I always try to do is to make even the suits unnecessary.”

这是孔子教化为上、惩戒为次的政治思想，也是一种空想的思想。

理雅各和辜鸿铭的译文均很好地再现了原文的意思。理雅各的译文简洁，紧扣原文，只有“however”和“the people”这两处必需的增益；辜鸿铭的译文则多有增益，如：“on another occasion after he had been appointed Chief Justice in his native State”、“that come before me”等，一则使得行文流畅，一则给出背景。再者，辜鸿铭的“no better than”与后句的逻辑关系较之于理雅各的译文更强。

17.季康子问政于孔子，孔子对曰：“政者，正也，子帅以正，孰敢不正？”

理译：Ch? K’ang asked Confucius about government.Confucius replied，“To govern means to rectify.If you lead on the people with correctness, who will dare not to be correct.”

辜译：A noble who was the minister in power in Confucius’native State asked him to define government.

“Government means order，”answered Confucius.“If you yourself, sir, are in order, who will dare to be disorderly.”

孔子这番话是有所指的：季康子为季桓子之嗣，把持鲁国朝政，僭礼欺君，使得鲁国“君不君，臣不臣”。在此，孔子是在讽刺季康子。

“正也”为“正直”、“端正”，理雅各的“rectify”为“纠正”之意，故不妥；辜鸿铭的“order（秩序）”可以接受，表示君臣之序。本章中的“政”与“正”发音相同，翻译时除了要达意之外，最好还要注意韵律。在此，笔者借用苏慧廉的译文：“To govern means to guide aright.If you, sir, will lead the way aright, who will dare to deviate from the right.”173

20.子张问：“士何如斯可谓之达矣？”子曰：“何哉，尔所谓达者？”子张对曰：“在邦必闻，在家必闻。”子曰：“是闻也，非达也。夫达也者，质直而好义，察言而观色，虑以下人；在邦必达，在家必达。夫闻也者，色取仁而行违，居之不疑；在邦必闻，在家必闻。”

理译：Tsze-chang asked，“What must the officer be, who may be said to be distinguished?”

The Master said，“What is it you call being distinguished?”

Tsze-chang replied，“It is to be heard of through the State, to be heard of throughout his clan.”

The Master said，“That is notoriety, not distinction.”

“Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances.He is anxious to humble himself to others.Such a man will be distinguished in the country；he will be distinguished in his clan.”

“As to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in he clan.”

辜译：A disciple of Confucius enquired，“What must an educated gentleman do in order to be distinguished?”

“What do you mean by being distinguished?”asked Confucius.

“I mean，”replied the disciple，“that whether in public life or in private life he will be heard of by the world.”

“That，”answered Confucius，“is to be notorious, not distinguished.”

“Now a man who is really a man of distinction is one who stands upon his own integrity and loves what is right：who forms a correct judgment of men by observing how they look as well as by regarding what they say. Reflection makes him humble in his estimate of himself as compared with other men.Such a man, whether he be in public life or in private life, will be a distinguished man.”

“As to the notorious man, he is one who wants to be moral in his look and outward appearance, but really is not so in his life. He prides himself on such an appearance without misgiving.Such a man in public life or in private life, will also certainly be heard of and known.”

“闻”与“达”既相互对立，又有所重叠。单纯的“闻”是一种虚假的名声；做到了“达”则必定“闻”。孔子针对子张的特点，循循善诱地讲述了“闻”与“达”的区别，劝戒弟子要追求真正意义上的“达”。

首先，对于“士”，理雅各与辜鸿铭的理解不同：理雅各将其译为“官员”；辜鸿铭将其译为“有教养的绅士”。的确，我们很难判明此“士”为何，理雅各在其脚注中也做了一番解释。但笔者认为，无论对于“官员”还是“绅士”，“达”都是一种基本的要求。

其次，对于“察言而观色”，理雅各照直翻译；辜鸿铭则在此基础上给出了“察言而观色”的结果：“forms a correct judgment”。

最后，对于“虑以下人”，理雅各和辜鸿铭的理解则大有不同。理雅各将“虑”译为“渴望，急于”；辜鸿铭则将其译为“反思”。

子路第十三

1.子路问政。子曰：“先之，劳之。”请益。曰：“无倦。”

理译：Tsze-l? asked government.The Master said，“Go before the people with your example, and be laborious in their affairs.”

He requested further instruction, and was answered，“Be not weary（in these things）.”

辜译：A disciple of Confucius enquired how to conduct the government of a country.

Confucius answered，“Go before the people with your example；show them your exertion.”The disciple asked for something more.“Be indefatigable in that，”replied Confucius.

对于“先之，劳之”，解释颇多。有人认为这是指做在百姓之前，使百姓勤劳；有人认为是先为百姓办实事而后劳动他们；也有人认为是为百姓作出表率，为他们的事情操劳，理雅各和辜鸿铭的译文均持此解。但总而言之，都是讲“子帅以正”的思想。

2.仲弓为季氏宰，问政。子曰：“先有司，赦小过，举贤才。”曰：“焉知贤才而举之？”曰：“举尔所知，尔所不知，人其舍诸？”

理译：Chung-kung, being chief minister to the head of the Ch? family, asked about government.The Master said，“Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents.”

Chung-kung said，“How shall I know the men of virtue and talent, so that I may raise them to office?”He was answered，“Raise to office those whom you know. As to those whom you do not know, will others neglect them?”

辜译：Another disciple, who was in the service of a powerful noble in Confucius’native State, enquired how to conduct the government of the country.

Confucius answered，“Leave the initiative in the details of government to the responsible heads of the departments. Overlook small short-comings；and advance men of ability and worth.”

“But，”answered the disciple，“How am I to know who are men of ability and worth?”

“Advance those，”replied Confucius，“whom you already know. There is then no fear that those whom you do not know will be neglected.”

孔子多次被弟子或当政者问“政”，也给出了许多的回答。这些回答虽不尽相同，但都是为政者应具备的素质。

首先，对于“先有司”，注家有两种绝然不同的解释：一为要先于有司，为他们作出榜样；174二为让有司先行，即各负其责。175对此，理雅各译文的意思是：“首先让各级官员劳作”；辜鸿铭译文的意思是：“在政务的细节问题上，让各部门负责人发挥他们的积极性”。由此可见，他们两人都倾向于第二种解释。威利也持此解，对此，他的译文是：“Get as much as possible done first by your subordinate”，并在脚注中解释说，这样你的时间就不会被一些屑小的预备性工作耗费掉了。176何刚强认为这种理解是错误的，他以Ames的译文为范，对威利进行了纠正：“Set an example yourself for those office, pardon minor offenses, and promote those with superior character and ability.”177

笔者认为，单从本章来看，第二种理解较之于第一种解释更为可取：先让各部门负责人劳作（发挥积极性），在这个过程中，他们不免会出现一些过失，对此，要原谅他们，要宽宏大量。这种理解非常合乎逻辑，顺理成章。

但要从泛泛的意义上说，第一种解释也能站得住脚，因为孔子强调“子帅以正”。因此，在笔者看来，两种理解以及由此带来的两种译文无绝对的对错之分，都可以接受。

其次，对于“焉知贤才”，理雅各的“How shall I know men of virtue and talent”句意模糊；辜鸿铭的译文加上“who are”就很明确了，或者可将理雅各译文的“know”改作“recognize”即可。

3.子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉，由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣！”

理译：Tsze-l? said，“The ruler of Wei has been waiting for you, in order with you to administer the government.What will you consider the first thing to be done?”

The Master replied，“What is necessary is to rectify names.”

“So, indeed！”said Tsze-l?.“You are wide of the mark！Why must there be such rectification?”

The Master said，“How uncultured you are, Y?！A superior man, in regard to what he does not know, shows a cautious reserve.”

“If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.”

“When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded.When punishments are not properly awarded, the people do not know how to move hand or foot.”

“Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect.”

辜译：A disciple, the intrepid Chung Yu, said to Confucius on one occasion when the reigning prince of a certain State was negotiating for Confucius to enter his service：“The prince is waiting, sir, to entrust the government of the country to you.Now what do you consider the first thing to be done?”

“If I must begin，”answered Confucius，“I would begin by defining the names of things.”

“Oh！Really，”replied the disciple，——“but you are too impractical. What has definition of names to do here?”

“Sir，”replied Confucius，“you have really no manners. A gentleman, when he hears anything he does not understand, will always wait for an explanation.”

“Now, if names of things are not properly defined, words will not correspond to facts. When words do not correspond to facts, it is impossible to perfect anything.When it is impossible to perfect anything, the arts and institutions of civilization cannot flourish.When the arts and institutions of civilization cannot flourish, law and justice cannot attain their ends；and when law and justice do not attain their ends, the people will be at a loss to know what to do.”

“Therefore a wise and good man can always specify whatever he names；whatever he can specify, he can carry out. A wise and good man makes it a point always to be exact in the words he uses.”

子路与孔子的这段对话发生在去卫国的路上。当时卫国国君是卫出公，其父蒯聩正与之搏杀，以夺回本应属于他的君位。孔子所言正是针对卫国这种“君不君、臣不臣”的局面的。

首先，对于“正名”之“正”，理雅各的用词好于辜鸿铭的用词。名分早有规定，只不过卫国乱名，所以孔子要“rectify（纠正）”，而不是“define（定义）”名分。

其次，对于“必也正名乎”，理雅各的译文违反了正常的问答规范。子路问的是“您将首先做什么”；孔子答的是“必要的是正名”。在此，理雅各过于机械地将“必”理解为“必须”。何不将其理解为“必然”或“必定”，将其译为“Certainly to rectify names”?对此，辜鸿铭的译文可取。

最后，对于“民无所措手足”，理雅各直译，为隐喻；辜鸿铭为意译。

4.樊迟请学稼，子曰：“吾不如老农。”请学为圃，曰：“吾不如老圃。”樊迟出，子曰：“小人哉，樊须也！上好礼，则民莫敢不敬；上好义，则民莫敢不服；上好信，则民莫敢不用情。夫如是，则四方之民，襁负其子而至矣；焉用稼！”

理译：Fan Ch’ih requested to be taught husbandry.The Master said，“I am not so good for that as an old husbandman.”He requested also to be taught gardening, and was answered，“I am not so good for that as an old gardener.”

Fan Ch'ih having gone out, the Master said，“A small man, indeed, is Fan Hsü！”

“If a superior love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example.If he love good faith, the people will not dare not to be sincere.Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs；——what need has he of a knowledge of husbandry?”

辜译：A disciple of Confucius requested to be taught farming.Confucius answered，“For that I am not as good as an old farmer.”

The disciple then asked to be taught gardening.“For that，”replied Confucius，“I am not as good as an old gardener.”

After the disciple has left, Confucius remarked，“What a petty-minded man he is！”

“When the rulers of a country，”he then went on to say，“encourage education and good manners the people will never fail in respect！When the rulers encourage thelove of justice, the people will never fail in obedience；when the rulers encourage good faith, the people will never fail in honesty. In such case, people from all quarters will flock to that country：——what need then has a ruler to know about husbandry?”

孔子毫不客气地谴责想学种庄稼和种菜的樊迟是小人，这是“文革”时期孔子的一大罪状。平心而论，在中国的历史背景下，有谁愿意一辈子种地呢？从以前的学子们千里赶考，到现在的千军万马挤独木桥，有谁不是为了跳出农们，走上仕途或技术之路呢？所以说，孔子在2500多年以前便给人们指出了一条光明之路——书中自有黄金屋，书中自有颜如玉。培养治国平天下的人才也是孔子的办学宗旨。

首先，对于“吾不如老农”和“吾不如老圃”中的“不如”，理雅各所使用的“not so good as”远不如辜鸿铭所使用的“not as good as”。孔子在说这话时，一定是很生气，没好气地说的。“not so good as”首先肯定的是“主体的好”，但还不如别人，如：Ji’nan is not so crowded as Beijing.首先肯定济南很拥挤，但尚不如北京拥挤。而“not as good as”则无此隐含的意思。所以说，“not so good as”表达不出孔子当时生气的语气。

其次，对于三个“莫敢不”，理雅各直译为“will not dare not to”，这种译法完全正确，但稍逊于辜鸿铭的“will never fail”。孔子所说的“子帅以正，孰敢不正”178强调的是榜样的力量，是道德的教化。按照理雅各的译文，民众心里可能并不服气，但迫于外部的压力，而不得已而为之；辜鸿铭的译文尽管对原文稍有脱离，但强调了在榜样的作用下，民众心悦诚服。

最后，对于“襁负其子而至”这样如此形象生动的想象，理雅各如实地翻译了出来；辜鸿铭则略去不译，这不能不说是一个损失。

7.子曰：“鲁、卫之政，兄弟也。”

理译：The Master said，“The governments of L? and Wei are brothers.”

辜译：Confucius remarked of the state of government of his own State and that of another State in his time，“The one is about the same as the other.”

鲁、卫两国，一为周公之后，一为康叔之后，是兄弟之邦，文化、政治多有相似之处。但至孔子之时，礼崩乐坏：鲁国三家专权；卫国父子相争。由此，孔子发此感言。

本章虽短，但两个译本充分体现了译者的翻译风格：理雅各直译，其译文于原文未作丝毫改动；辜鸿铭则意译，将其译为：“一国的政事状况无异于另一国。”前者形象，使用隐喻修辞格；后者明了。

15.定公问：“一言而可以兴邦，有诸？”孔子对曰：“言不可以若是其几也！人之言曰：‘为君难，为臣不易。’如知为君之难也，不几乎一言而兴邦乎？”曰：“一言而丧邦，有诸？”孔子对曰：“言不可以若是其几也！人之言曰：‘予无乐乎为君，唯其言而莫予违也。’如其善而莫之违也，不亦善乎？如不善而莫之违也，不几乎一言而丧邦乎？”

理译：The duke Ting asked whether there was a single sentence which could make a country prosperous.Confucius replied，“Such an effect cannot be expected from one sentence.”

“There is a saying, however, which people have——‘To be a prince is difficult；to be a minister is not easy.’”

“If a ruler knows this，——the difficulty of being a prince，——may there not be expected from this one sentence the prosperity of his country?”

The duke then said，“Is there a single sentence which can ruin a country?”Confucius replied，“Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have——‘I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say！’”

“If a ruler's words be good, is it not also good that no one oppose them?Butif they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?”

辜译：The reigning prince of Confucius’native State enquired if the principle to make a country prosperous could be expressed in one single sentence.Confucius answered，“One cannot expect so much meaning from a single sentence.There is, however, a saying which the people have，‘To be a ruler of men is difficult and to be a public servant is not easy.’Now if one only knew that it is difficult to be a ruler of men, would not that alone almost make a country prosperous?”

The prince then asked if the principle to ruin a country could be expressed in one single sentence.

Confucius answered，“So much meaning is not to be expected from one single sentence. There is, however, a saying among the people：‘I find no pleasure in being a ruler of men, except in that whatsoever I order no man shall oppose.’Now if what is ordered is right, it is well and good that no one opposes it；but if what is ordered is not right and no one opposes it，——is not that alone enough to ruin a country?”

“一言兴邦”，“一言废邦”。对于鲁定公的问题，孔子虽说没有此“一言”，但实质上还是作了肯定的回答。他劝告定公，应当行仁政，行礼治，而不应行专制。

此章中一个关键的问题在于“如知为君之难也”，谁知“为君之难”?主体是谁？是君主自己知道“为君之难”，还是民众知道“为君之难”?理雅各的译文持前解；辜鸿铭的译文持后解。两相比较，笔者认为都有其道理，但前者更符合逻辑。君主本人尚感到“为君之难”，因此便会体恤“臣”，此“臣”既可指大臣，也可指臣民。君主能够体恤臣（民），臣（民）孰敢不“为知己者死”?国家何以不兴？后解也有一定的道理，“为君难，为臣不易”，若民众知此，便会同心协力，效忠君臣，何以国家不兴？

宪问第十四

1.宪问耻。子曰：“邦有道，谷；邦无道，谷，耻也。”

理译：Hsien asked what was shameful.The Master said，“When good government prevails in a State, to be thinking of salary；and, when bad government prevails, to be thinking, in the same way, only of salary；——this is shameful.”

辜译：A disciple of Confucius enquired what constituted dishonour.Confucius answered，“When there is justice and order in the government of the country, to think only of pay is dishonourable.When there is no justice and order in the government of the country, to think only of pay is also dishonourable.”

子曰：“……邦有道，则仕；邦无道，则可卷而怀之”179，“道不行，乘桴浮于海”180。这就是说“邦有道”时，应该出仕，服务于君主和大众；“邦无道”时，则应保持气节，不能同流合污。对于“邦有道则见”，孔子是持肯定态度的。孔子所反对的是“邦有道”做官，“邦无道”还做官。

根据以上分析，可以看出，理雅各的译文是可以接受的；辜鸿铭的译文则有较大的问题。他的译文的意思是：“邦有道，只想着俸禄，这是可耻的；邦无道，还只想着俸禄，这也是可耻的。”这种回答还需要孔子来做吗？一个人无论何时何地，满脑子不想着别的，只想着俸禄，小学生也知道这是可耻的。因此看来，辜鸿铭理解错了。

另外，两个译本都将“谷”译为“薪水”。在笔者看来，不如译为“做官”，即“take office”。

8.子曰：“爱之，能勿劳乎？忠焉，能勿诲乎？”

理译：The Master said，“Can there be love which does not lead to strictness with its object?Can there be loyalty which does not lead to the instruction of its object?”

辜译：Confucius remarked，“Where there is affection, exertion is made easy；where there is disinterestedness, instruction will not be neglected.”

此章涉及了教育和个人修养的问题：严则爱，迁则害；忠言逆耳利于行。

理雅各用“strictness（严格要求）”很巧妙地译出了“劳”之意。但也有学者认为理雅各的这种译法不可取，建议将其译为“Does love mean freeing him from work?”181辜鸿铭的译文“如果有爱，操劳则为易举；如果无私，教诲则不会忽视”读来让人费解。

10.或问子产。子曰：“惠人也。”问子西。曰：“彼哉彼哉！”问管仲。曰：“人也，夺伯氏骈邑三百，饭疏食，没齿，无怨言。”

理译：Some one asked about Tsze-ch’an.The Master said，“He was a kind man.”

He asked about Tsze-hs?.The Master said，“That man！That man！”

He asked about Kwan Chung.“For him，”said the Master，“the city of Pien, with three hundred families, was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat.”

辜译：Someone on one occasion asked Confucius’opinion of the character of a famous statesman（the Colbert of the time）.Confucius answered，“He was a generous man.”

The enquirer asked of the character of another notorious statesman.“Why, that man！That man！Why speak of him at all?”

The enquirer finally asked of the character of Kuan Chung（the Bismarck of the time）. Confucius answered，“As a man he was able to take possession of an estate, confiscated from the head of an old noble family in the country, in such a way that the former owner, although he was thus obliged to live in great poverty to the end of his days, yet had nothing to say in complaint against Kuan Chung.”

此章中，孔子分别对三个政治家作了一番评价。对于子产，称“惠人也”；对于子西，则不以为然，这大概是由于子西政绩平平，无足称道，曾阻止楚昭公重用孔子，并且未有阻止兵变，话语中充满蔑视；对管仲，孔子则备加推崇。

理雅各的译文忠实于原文，将背景知识放在了脚注中；辜鸿铭则将背景知识体现在了行文当中。

对于“彼哉彼哉”，辜鸿铭的译文增加了“Why speak of him at all?”让人一眼便看出孔子对子西的厌恶；理雅各的译文则需有一定的背景知识才能读出此意。

对于“人也，夺伯氏骈邑三百”，笔者在此借用刘重德对理雅各译文的评析：“……关键在于对‘人也’一句的理解，理雅各不理解‘人也’是一个非常重要的独立句，因而以介词短语for him来代替这个独立句，企图蒙混过关，因而译得驴唇不对马嘴，上下文含混不清。”182对此，辜鸿铭的译文是“As a man”也不是太好：作为一个人，他剥夺了……对此笔者认为，可根据管仲的事迹，通过适当的增益，将其译为“He was a（n）able/great/manly/benevolent man.”

13.子路问成人。子曰：“若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼乐，亦可以为成人矣！”曰：“今之成人者何必然？见利思义，见危授命，久要不忘平生之言，亦可以为成人矣！”

理译：Tsze-l? asked what constituted a COMPLETE man.The Master said，“Suppose a man with the knowledge of Tsang W?-chung, the freedom from covetousness of Kung-ch’o, the bravery of Chwang of Pien, and the varied talents of Z?n Ch’i?；add to these the accomplishments of the rules of propriety and music；——such a one might be reckoned a COMPLETE man.”

He then added，“But what is the necessity for a complete man of the present day to have all these things?The man, who in the view of gain, thinks of righteousness；who in the view of danger is prepared to give up his life；and who does not forget an old agreement however far back it extends：such a man may be reckoned a COMPLETE man.”

辜译：A disciple of Confucius enquired what constituted a perfect character.Confucius, referring to the different famous known men of the time, said，“A perfect character should have the intellect of such another man；the disinterestedness of such another man；the gallantry of such another；the accomplishments of such another man.In addition to those qualities, if he would culture himself by the study of the arts and institutions of the civilized world, he would then be considered a perfect character.”

“But，”Confucius went on to say，“nowadays it is not even necessary to be all that in order to be a perfect character. One who, when he sees a personal advantage, can think of what is right and, in presence of personal danger, is ready to give up his life；and who, under long-continued trying circumstances, does not belie the profession of his life：——such a man may also be considered a perfect character.”

本章谈人格完美的问题。孔子认为，具备完美人格的人，应当富有智慧、克制私欲、勇敢无畏、多才多艺，还应该明礼修身。

很久以来，注家们便一直在争论，“曰”后之言出自谁口。是孔子接着说的，还是子路说的？有人认为，这是出自孔子之口。183对于“成人”的标准，孔子降格以言。理雅各和辜鸿铭均持此解。也有人认为，这是出自子路之口。184子路勇而无谋，天真率直，曾多次当面反驳孔子，如当孔子表扬颜渊“用之则行，舍之则藏，惟我与尔有是夫”时，子路便明显不服气，说“子行三军则谁与？”孔子说“必也正名乎”，他竟然说“子之愚也”。再者，“今之成人者何必然”，这很显然是子路说话的语气，而且其后的“见利思义，见危授命，久要不忘平生之言”都是子路性格的显现。笔者认为，后解较之于前解更有道理。

另外，对于“久要不忘平生之言”之“要”，理雅各没有理解，因此也没有译出，而辜鸿铭则处理得很恰当：under long-continued trying circumstances。

20.子言卫灵公之无道也，康子曰：“夫如是，奚而不丧？”孔子曰：“仲叔圉治宾客，祝鮀治宗庙，王孙贾治军旅。夫如是，奚其丧？”

理译：The Master was speaking about the unprincipled course of the duke Ling of Wei, when Ch’? K’ang said，“Since he is of such a character, how is it he does not lose his State.”

Confucius said，“The Chung-sh? Y? has the superintendence of his guests and of strangers；the litanist, T’o, has the management of his ancestral temple；and Wang-sun Chia has the direction of the army and forces：——with such officers as these, how should he lose his State?”

辜译：Confucius on one occasion was commenting on the scandalous life of the prince of a certain State, when somebody remarked，“If he was such a man——how did he not lose his throne?”“That was because，”replied Confucius，“he had great and able men to carry on the different department of his administration.”

卫灵公即南子的丈夫，昏庸无道，但他却有能干的大臣辅佐，所以，尚未丧国。

理雅各照字直译，如若没有脚注，很难读出本章的主旨；辜鸿铭大动刀斧，将“仲叔圉治宾客，祝鮀治宗庙，王孙贾治军旅”高度地概括为“他有精明能干的人各负其责”。笔者认为，辜鸿铭的这种大幅度的改动尽管明了地体现了原文隐含的意思，但与原文形式相去甚远；理雅各的译文总显得没有说透，但很好地体现了原文的形式。理雅各若在其译文“with such officers as these”中“such”之后加一个“able”就很圆满了。

22.陈成子弑简公。孔子沐浴而朝，告于哀公曰：“陈恒弑其君，请讨之。”公曰：“告夫三子。”孔子曰：“以吾从大夫之后，不敢不告也！君曰：‘告夫三子。’者！”之三子告，不可。孔子曰：“以吾从大夫子后，不敢不告也！”

理译：Ch?n Ch’?ng murdered the duke Chien of Ch’?.

Confucius bathed, went to court, and informed the duke ?i, saying，“Ch?n H?ng has slain his sovereign.I beg that you will undertake to punish him.”

The duke said，“Inform the chiefs of the three families of it.”

Confucius retired, and said，“Following in the rear of the great officers, I did not dare not to represent such a matter, and my prince says，‘Inform the chiefs of the three families of it'.”

He went to the chiefs, and informed them, but they would not act. Confucius then said，“Following in the rear of the great officers, I did not dare not to represent such a matter.”

辜译：On one occasion, having heard that the Prime Minister of a neighbouring State had murdered the prince, his master, Confucius, after purifying himself as when going to worship, presented himself before the prince of his own State, and said，“The minister of the neighbouring State has murdered the prince, his master.I beg that steps to bring him to a summary punishment may be at once undertaken.”But the prince only answered，“Go and tell our ministers in the government.”

Confucius then went out, saying as he went，“As I have the honour to sit inthe State council of the country, I have thought it my duty to bring this to the notice of my prince；but he, my prince, now tells me to go and inform the ministers.”Confucius accordingly went to see the ministers then in power, and told them what he had said tothe prince；but the ministers also would not do anything in the matter. Confucius then said，“As I have the honour to be a member of the State council of the country, I have done my duty in bringing this to your notice.”

陈成子杀死齐简公，这在孔子看来是大逆不道，是不可容忍的事情，所以便沐浴上朝，禀告哀公。当时的鲁国，三家把持朝政，哀公只能让孔子去告知三家。

对于“以吾从大夫之后”，前文已有讨论，不再赘述。

“不敢不告也”在此章中出现了两次。理雅各照字直译，两次译法相同。笔者认为，直译“不敢”有些呆板。辜鸿铭将其译为“这是我的责任”则显得贴切得多，而且第一次使用“……I have thought it my duty……（我本以为……）”表现孔子对哀公无动于衷的不满；第二次使用“……I have done my duty……（我已经尽到了责任）”来表现孔子的无奈。

总的看来，理雅各的译文形式上贴近于原文；辜鸿铭的译文更能达意。

23.子路问事君。子曰：“勿欺也，而犯之。”

理译：Tsze-l? asked how a ruler should be served.The Master said，“Do not impose on him, and moreover, withstand him to his face.”

辜译：A disciple of Confucius enquired how one should behave towards the prince, his master.Confucius answered，“Do not impose upon him, and, if necessary, withstand him to his face.”

短短的六个字，道出了事君的原则：不能欺君，但可以犯颜直谏。

“而”为转折连词，理雅各的“moreover”为递进连词，不可取；辜鸿铭的“and, if necessary”可以接受。

24.子曰：“君子上达；小人下达。”

理译：The Master said，“The progress of the superior man is upwards；the progress of the mean man is downwards.”

辜译：Confucius remarked，“A wise and good man looks upwards in his aspirations；a fool looks downwards.”

“君子上达，小人下达”，历来解释颇多。归纳之，主要有三：一为“君子喻于义，小人喻于利”；185二为上达于道，下达于器；186三为上达长进向上，日进乎高明，下达是沉沦向下，日究乎污下。187

理雅各的译文持第三解；辜鸿铭的译文带有第一解的特征。另有威利将其理解为君子影响其上者，小人影响其下者。188不一而足。笔者认为，无论持何解，在翻译“小人”时，都要特别注意，要具体分析小人的意思，如二解的“小人”应为“普通人”之意，不可一味使用“mean man”或“fool”。

29.子曰：“君子耻其言而过其行。”

理译：The Master said，“The superior man is modest in his speech, but exceeds in his actions.”

辜译：Confucius remarked，“A wise man is ashamed to say much；he prefers to do more.”

此句极其精炼，但寓意深刻。它要求我们要少说多做，不要只夸夸其谈。

理雅各未译出“耻”这个重要的字眼；辜鸿铭的译文准确到位。

30.子曰：“君子道者三，我无能焉：仁者不忧；知者不惑；勇者不惧。”子贡曰：“夫子自道也！”

理译：The Master said，“The way of the superior man is threefold, but I am not equal to it.Virtuous, he is free from anxieties；wise, he is free from perplexities；bold, he is free from fear.”

Tsze-kung said，“Master, that is what you yourself say.”

辜译：Confucius once remarked，“A wise and good man may be known in three ways which I am not able to show in my own person.As a moral man he is free from anxiety；as a man of understanding he is free from doubt；and as a man of courage he is free from fear.”

A disciple, who heard what Confucius said, then remarked，“That is only what you say of yourself, sir.”

孔子向来谦虚，其实他本人就充分地体现了“仁者不忧；知者不惑；勇者不惧”这三点。

对于“君子道者三”，辜鸿铭的译文是“君子在三个方面为人所知”，稍有过度发挥之嫌。

对于“仁者不忧；知者不惑；勇者不惧”，两译均很精辟。

对于“夫子自道也”，理雅各的译文让人读来不知所云：“老师，这是您自己说的。”辜鸿铭的译文则很贴切达意。

33.子曰：“不逆诈，不亿不信。抑亦先觉者，是贤乎！”

理译：The Master said，“He who not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily（when they occur）；——is he not a man of superior worth?”

辜译：Confucius remarked，“A man who does not anticipate deceit nor imagine untrustworthiness, but who can readily detect their presence, must be a very superior man.”

做贤人难，既要与人为善，待人以诚，又要及早觉察别人的欺诈与不诚信。做到这些，方可称贤人。

本章的焦点在于“不亿”谁的不信，说话人的，还是别人的？理雅各的译文表明，应该“不亿”别人对自己不相信；辜鸿铭的译文表明，应该“不亿”别人“不信”。从逻辑关系以及常识上判断，辜鸿铭的理解应为妥帖。

34.微生亩谓孔子曰：“丘何为是栖栖者与？无乃为佞乎？”孔子曰：“非敢为佞也，疾固也。”

理译：Wei-sh?ng Mau said to Confucius，“Ch’i?，how is it that you keep roosting about?Is it not that you are an insinuating talker?”

Confucius said，“I do not dare to play the part of such a talker, but I hate obstinacy.”

辜译：A practical character of the time said once to Confucius，“What do you mean by rambling about with your talk?I am afraid you are also but a self-seeking good talker.”“I do not wish，”replied Confucius，“to be a good talker；but I hate narrow-minded bigotry in men.”

孔子周游列国，致力于“克己复礼”，累累若丧家之犬。微生亩大惑不解，怀疑其佞口邀宠。对此，孔子为自己作了一番辩解。

首先，“栖栖”，有两种读音，“xi xi”和“qi qi”。前者表示“忙碌不安”；后者表示“栖息”。理雅各将其译为“roost about”，意为“四处栖息”，换言之，他将其读作“qi qi”，并在脚注中作了这样的解释：“栖，‘to perch or roost，’as a bird, used contemptuously with reference to Confucius going about among the princes and wishing to be called to office（像鸟一样栖息，这里用作对孔子周游于各君主之间寻求被召用的蔑视）。”189联想到孔子周游列国时的境遇，这种解释是有道理的；辜鸿铭的“ramble about”也不可取，Longman Dictionary of Contemporary English是这样定义该词的名词形式的：

ramble：a（long）walk for enjoyment, often in the country

孔子周游列国是为了实现自己的抱负，而绝非是观山赏水。因此，笔者认为，辜鸿铭的译法是不恰当的。如果取“栖栖”的第一个读音，此句可译为：How is it that you have been on the go preaching?

其次，对于“固”，理雅各所使用的“obstinacy”是个中性词，不如辜鸿铭的“bigotry”。

38.公伯寮诉子路于季孙，子服景伯以告，曰：“夫子固有惑志于公伯寮，吾力犹能肆诸市朝。”子曰：“道之将行也与？命也；道之将废也与？命也；公伯寮其如命何！”

理译：The Kung-po Liao, having slandered Tsze-l? to Ch?-sun, Tsze-f? Ching-po informed Confucius of it, saying，“Our master is certainly being led astray by the Kung-po Liao, but I have still power enough left to cut Liao off, and expose his corpse in the market and in the court.”

The Master said，“If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered.What can the Kung-po Liao do where such ordering is concerned?”

辜译：A man having on one occasion slandered Confucius and his disciple, the intrepid Chung Yu, to a noble of the Court, somebody informed Chung Yu of it.Chung Yu afterwards, in speaking of it to Confucius, said，“My Lord——is being led astray by that man；but I am strong enough to exterminate that man and expose his carcase on the market-place.”Upon which Confucius said，“Whether or not I shall succeed in carrying out my teaching among men, depends upon the will of God.What can that man do against the will of God.”

“浸润之谮，肤受之愬，不行焉”，孔子可谓是其体现者。子服景伯不管是出于何种目的“以告”，孔子的回答都可谓高明。

对于此章，在理解上，理雅各和辜鸿铭存在着较大的差异。首先，“子服景伯以告”，告诉了谁？是孔子？还是子路？理雅各的译文认为是告诉了孔子；辜鸿铭的译文认为是告诉了子路。其次，顺而延之，谁要杀公伯寮？理雅各的译文认为是子服景伯；辜鸿铭的译文认为是子路。

对于以上两个问题，理雅各的译文紧扣原文，没有丝毫的个人发挥；辜鸿铭则不然。无论是子服景伯直接告诉了孔子，还是先告诉了子路，子路然后又告诉了孔子，都有可能。但如果没有史实佐证，还是以理雅各的处理方式为妥。对于第二个问题，子服景伯和子路都有可能说出这种话。子服景伯作为鲁大夫，有其实力（正如理雅各所翻译的那样，“have still power enough”）将公伯寮陈尸于市；子路性格鲁莽，力有余而智不足，所以，如辜鸿铭翻译的那样，“strong enough to exterminate that man”。但一如前言，没有史实佐证，还是应以原文为准。另外，“公伯寮诉子路于季孙”，辜鸿铭根据个人的判断，将孔子也列为被诉的对象。从逻辑上，这是完全可能的。

最后一点，辜鸿铭将“命”译为“the will of God”，如前文所言，不是很妥帖。

39.子曰：“贤者辟世，其次辟地，其次辟色，其次辟言。”

理译：The Master said，“Some men of worth retire from the world.”

“Some retire from particular States.”

“Some retire because of disrespectful looks.”

“Some retire because of contradictory language.”

辜译：Confucius remarked on one occasion，“Men of real moral worth now retire from the world altogether.Some of less degree or worth avoid or retire from certain countries.Some of still less degree of worth retire as soon as they are looked upon with disfavour.Some of the least degree of worth retire when they are told to do so.”

孔子教育弟子处世之道。孔子本人一生“辟地”、“辟色”、“辟言”，但从未“辟世”。

这里的四类“贤者”是分档次的，依次递减。理雅各没有译出此意；辜鸿铭则体现出了这个意思。

对于“言”。理雅各的译文是“矛盾的语言”；辜鸿铭的译文是“被告知”。理雅各的译文尚可接受；辜鸿铭的译文则难以理解：到了让人赶才走的地步，还能称得上是“贤者”吗？

40.子曰：“作者七人矣！”

理译：The Master said，“Those who have done this are seven men.”

辜译：Confucius went on to say，“I know of seven men who have written books.”

大部分注家都将此章与前章合二为一，且各有各的道理。

理雅各尽管在形式上将此章与前章分开，但在意思的翻译上却承接前章；辜鸿铭则将其看作是完全独立的，将“作者”译为“著述者”。对于此，还需进一步的考证，或许永远无法考证，只能阙疑。

45.子路问君子。子曰：“修己以敬。”曰：“如斯而已乎？”曰：“修己以安人。”曰：“如斯而已乎？”曰：“修己以安百姓。修己以安百姓，尧舜其犹病诸。”

理译：Tsze-l? asked what constituted the superior man.The Master said，“The cultivation of himself in reverential carefulness.”“And is this all?”said Tsze-l?.“He cultivates himself so as to give rest to others，”was the reply.“And is this all?”again asked Tsze-l?.The Master said，“He cultivates himself so as to give rest to all the people.He cultivates himself so as to give rest to all the people：——even Yao and Shun were still solicitous about this.”

辜译：A disciple of Confucius enquired what constituted a wise and good man.

Confucius answered，“A wise and good man is one who sets himself seriously to order his conversation aright.”“Is that all?”asked disciple.“Yes，”replied Confucius，“He wants to order his conversation aright for the happiness of others.”“Is that all?”asked the disciple again.“Yes，”replied Confucius，“He wants to order his conversation aright for the happiness of the world；and, judged by that, even the great ancient Emperors felt their shortcomings.”

“修身、齐家、治国、平天下”是孔子毕生追求的境界。修己，必要修身，才能立命；己敬，才能他敬；安人，才能齐家；安百姓，才能治国，才能平天下。对于本章的翻译，关键是“修己以敬”。对于此，理雅各的译文“the cultivation of himself in reverential carefulness（以恭敬认真的态度修养自己）”体现了原文的意思，且用词雅致；辜鸿铭的“set himself seriously to order his conversation aright（严肃恭敬以使言谈正确）”则自我发挥过度。

对于“安人”，理雅各照字直译：“to give rest to others”；辜鸿铭则稍加发挥，译为“for the happiness of others”。两译都可接受。

卫灵公第十五

1.卫灵公问陈于孔子。孔子对曰：“俎豆之事，则尝闻之矣；军旅之事，未之学也。”明日遂行。在陈绝粮，从者病，莫能兴。子路愠见曰：“君子亦有穷乎？”子曰：“君子固穷；小人斯滥矣。”

理译：The duke Ling of Wei asked Confucius about tactics.Confucius replied，“I have heard all about sacrificial vessels, but I have not learned military matters.”On this, he took his departure the next day.

When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise.

Tsze-l?，with evident dissatisfaction, said，“Has the superior man likewise to endure in this way?”The Master said，“The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.”

辜译：The reigning prince of a certain State where Confucius was on a visit on his travels, asked about military tactics.“I know a little about the arts of peace，”replied Confucius，“but I have never studied art of war.”The next day he left the country.

Then, going on in his travels, he arrived at another State. Their provisions failed them, his party had to go without food, and were so reduced that they couldnot proceed.A disciple, the intrepid Chung Yu, with discontent in his look, then said to Confucius，“A wise and good man——can he, too, be reduced to such distress?”“Yes，”replied Confucius，“a wise and good man sometimes also meets with distress；but a fool when in distress, becomes reckless.”

孔子谙熟军事，其弟子冉有曾说其军事才能学之以孔子。但在此章中，孔子却说“军旅之事，未之学也”，这说明了孔子反对杀伐，主张和平。

“君子固穷”，这是君子应该信奉的信条，也是君子与小人的根本区别之所在。

首先，对于“则尝闻至矣”，理雅各译文的意思是“我全都听说过”。显然，这种表述有些过分，也不符合孔子谦逊的特征；辜鸿铭的“I know a little about……”很是妥帖。

其次，对于“俎豆之事”，理雅各直译为“祭祀之器”，以代替祭祀礼仪，这是完全可以理解的；辜鸿铭意译为“arts of peace”，尽管有些个人发挥，但与其后的“art of war”很是呼应，故也完全可以接受。

最后，对于“子路愠见”之“愠”，理雅各的用词逊于辜鸿铭。根据Cassell’s Modern Guide to Synonyms&Related Words, satisfy表示对某种要求或欲望的完全满足；content是指接受适当的合理的满足的意愿。子路面带愠色，显然不是某种因为某种要求或欲望未被完全满足，而是因为无法接受当时的境遇。

4.子曰：“无为而治者，其舜也与？夫何为哉？恭己正南面而已矣。”

理译：The Master said，“May not Shun be instanced as having governed efficiently without exertion?What did he do?He did nothing but gravely and reverently occupy his royal seat.”

辜译：Confucius remarked，“The ancient Emperor Shun was perhaps the one man who successfully carried out the principle of no-government.For what need is there really for what is called government?A ruler needs only to be earnest in his personal conduct, and to behave in a manner worthy of his position.”

“无为而治”是道家所称颂的治国方略。马新认为，“舜的无为而治是‘恭己正南面而已矣’，即修身正己，然后垂拱而治。当然，虞舜之实现无为而治不仅仅是依靠修身正己，还得益于他的选贤任能。”190

两个译本的差异在于“夫何为哉？恭己正南面而已矣”。理雅各的译文表明，这两句的主体是舜；辜鸿铭的译文表明其主体为任何一统治者。理雅各的译文是孔子对史实的陈述；辜鸿铭的译文是孔子对此的评价。两译都正确，但笔者更倾向于前者，因为“夫”为代词，指代虞舜。

5.子张问行。子曰：“言忠信，行笃敬，虽蛮貊之邦，行矣；言不忠信，行不笃敬，虽州里，行乎哉？立，则见其参于前也；在舆，则见期倚于衡也；夫然后行！”子张书诸绅。

理译：Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.

The Master said，“Let his words be sincere and truthful, and his actions honourable and careful；——such conduct may be practised among the rude tribes of the South or the North. If his words be not sincere and truthful, and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighbourhood?”

“When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke.Then may he subsequently carry them into practice.”

Tsze-chang wrote these counsels on the end of his sash.

辜译：A disciple of Confucius enquired what one should do in order to get along well with men.Confucius answered，“Be conscientious and sincere in what you say；be earnest and serious in what you do：in that way, although you might be in barbarous countries, you will get along well with men.But if, in what you say, you are not conscientious and sincere, and, in what you do, you are not earnest and serious, even in your own country and in your home, how can you get along well with men?Keep these principles constantly before you, as when, driving a carriage, you keep your eyes on the head of your horse.In that way you will always get along well with men.”

The disciple had these words engraved on his belt.

此章中，孔子教导弟子要“言忠信，行笃敬”以利于行；反对言语欺诈无信，行为放浪轻浮。

对于“虽蛮貊之邦”，理雅各没能将原文语气翻译出来，只是平铺直叙地说“这样的行为在蛮貊之邦可以施行”。

其次，对于“立，则见其参于前也；在舆，则见期倚于衡也”，理雅各完整地体现了原文的意思，且形似；辜鸿铭译文的意思是：要保持这些原则在你面前，就像你驾车时要始终盯着你前面的马头一样。对于此，黄兴涛说，辜氏翻译有释意化的毛病，在把握大意的情况下，处理得过于随意，此句译文即是一例。191

6.子曰：“直哉史鱼！邦有道如矢；邦无道如矢。君子哉蘧伯玉！邦有道，则仕；邦无道，则可卷而怀之。”

理译：The Master said，“Truly straightforward was the historiographer Yü.When good government prevailed in his State, he was like an arrow.When bad government prevailed, he was like an arrow.”

“A superior man indeed is Chü Po-yü！When good government prevails in his State, he is to be found in office.When bad government prevails, he can roll his principles up, and keep them in his breast.”

辜译：Confucius, speaking of a famous historiographer of the time, remarked，“What a straightforward man he was！When there were justice and order in the government of his country, he was straight as an arrow；when there were no justice and order, he was still straight as an arrow.”

Speaking of another public character of the time, Confucius remarked，“What a really wise and good man he was！When there were justice and order in the government of his country, he entered the public service；but when there were no justice and order, he rolled himself up and led a strictly private life.”

史鱼与蘧伯玉有所同有所不同：“邦有道”，同直；“邦无道”，史鱼仍直，蘧伯玉则“卷而怀之”。因此，孔子说，前者直，后者君子。

“直哉史鱼”为感叹句。理雅各使用倒装句；辜鸿铭使用感叹句。两译均为得体、妥帖。

“邦有道”、“邦无道”至此已经出现多次，在此，应当对两个译本加以归纳。理雅各总是使用“when good government prevailed……（当政治清明）”和“when bad government prevailed……（当政治黑暗）”分别表述之；辜鸿铭则总是使用“when there were justice and order……（当有正义和秩序时）”和“when there were no justice and order……（当没有正义和秩序时）”分别表述之。两译均可接受，不同之处在于理雅各的译文从更为抽象的层面（政治）谈问题；辜鸿铭的译文则从较具体的层面（正义与秩序）谈问题。

对于“卷而怀之”，理雅各译为“卷起自己的主张，将其抱在怀中”，形似，且具有隐喻之意；辜鸿铭则译为“将自己卷起，过隐居的生活”。英语中的反身代词经常可以指代某人的主张、观点等，如express oneself，因此，辜鸿铭的译法也完全正确，而“过隐居的生活”更为直白。

7.子曰：“可与言，而不与之言，失人；不可与言，而与之言，失言。知者不失人，亦不失言。”

理译：The Master said，“When a man may be spoken with, not to speak to him is to err in reference to the man.When a man may not be spoken with, to speak to him is to err in reference to our words.The wise err neither in regard to their man nor to their words.”

辜译：Confucius remarked，“When you meet the proper person to speak to and do not speak out, you lose your opportunity；but when you meet one who is not a proper person to speak to and you speak to him, you waste your words.A man of intelligence never loses his opportunity, neither does he waste his words.”

何为“失人”?何为“失言”?姜厚粤对此作了精辟的注解。他说：“孔子再三告诫‘不患人之不己知，患不知人也’，如果能知人，何患人言两失？”

“前面卫灵公问孔子排兵布阵，由于他是个昏君，所以孔子以‘未之学’敷衍他，可谓不失言。对于能自行束修以求上进的少年，孔子则未尝不教诲，就连互乡难与言的童子也不放弃，可谓不失人，因为‘后生可畏，焉知来者之不如今也？’《论语》所记孔子同任何人的对话，都是既不失人也不失言的范例。”192

对于“失人”与“失言”，理雅各的译文“在人方面过失”和“在言语方面过失”都很模糊；辜鸿铭的“失言”也很模糊：“失去你的机会”。至于其他，辜鸿铭的译文则比较可取。

对于此章，苏慧廉的译文表意更为明确：“Not to enlighten one who can be enlightened is to waste a man；to enlighten one who cannot be enlightened is to waste words.The intelligent man neither wastes his man nor his words.”193在此，苏慧廉将“与之言”的深层含义直接说了出来——“启迪、教诲”；将“失人”译为“失去人才”，这一切都一箭中的。

8.子曰：“志士仁人，无求生以害仁，有杀身以成仁。”

理译：The Master said，“The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue.They will even sacrifice their lives to preserve their virtue complete.”

辜译：Confucius remarked，“A gentleman of spirit or a man of moral character will never try to save his life at the expense of his moral character：he prefers to sacrifice his life in order to save his moral character.”

笔者仍然记得小时候看过的一本连环画册，其中的阶级敌人在伸手不见五指的夜晚出来搞破坏活动时，随身携带匕首，上面刻有“杀身成仁”。“杀身成仁”被近现代以来某些人加以解释利用后，似乎成了贬义词，这与孔子的本意是背道而驰的。

对于“志士”中的“志”，理雅各的“determined”和辜鸿铭的“of spirit”都是很好的译法。至于“仁”，前文已说过，各家译法争论较大。

“求生”与“害仁”，在此是对立的关系。辜鸿铭的“save”好于理雅各的“live”，此“求生”，对照后句“杀身以成仁”，实为“贪生”。

“成仁”可有两种解释：已仁，“杀身”以保全之，理雅各和辜鸿铭的译文均持此解；未仁，“杀身”已成仁。脱离开本章，在翻译“杀身成仁”时，应具体分析。在本章中，考虑到前后逻辑关系，理雅各和辜鸿铭的译文应为妥帖。

15.子曰：“不曰‘如之何，如之何’者，吾末如之何也已矣！”

理译：The Master said，“When a man is not in the habit of saying——‘What shall I think of this?What shall I think of this?’I can indeed do nothing with him.”

辜译：Confucius remarked，“A man who does not constantly say to himself‘What is the right thing to do?’I can do nothing for such a man.”

做事要多问几个“该怎么办”，要深思熟虑。只有深忧远虑的人，才能真正找到解决问题的最好的办法。

对于“如之何”，理雅各译文的意思是“我该怎样看待这个事情”，尽管他在脚注中给出了本章的主旨：不愿费心思考、对待事情掉以轻心的人，是不可造就的人，但这种译法不符合日常的语言习惯。辜鸿铭的译法应为准确。

17.子曰：“君子义以为质，礼以行之，孙以出之，信以成之。君子哉！”

理译：The Master said，“The superior man in everything considersrighteousness to be essential.He performs it according to the rules of propriety.He brings it forth in humility.He completes it with sincerity.This is indeed a superior man.”

辜译：Confucius remarked，“A wise and good man makes Right the substance of his being；he carries it out with judgment and good sense；he speaks it with modesty；and he attains it with sincerity：——such a man is a really good and wise man！”

本章中孔子提出了对君子的要求。但对于本章的行文结构的理解各家不尽相同，由此对其意思的理解也不尽相同。

大部分注家认为，“之”为代词，代替“义”，194理雅各和辜鸿铭均持此解。以此为基础加以评判，他们的译文均准确地体现了原文的意思。

姜厚粤认为，“之”无具体所指，本章的意思为：“君子以道义作为立身之本，用礼的规范去行事，用谦逊的态度说出要说的话，用诚信完成每一件事。君子之道啊！”195笔者认为，此解为孔子对君子的所思、所想、一言、一行所分别提出的要求，也很有道理。依此解，“义以为质，礼以行之，孙以出之，信以成之”可译为：considers righteousness to be essential；performs in accordance with the rules of propriety；speaks with humility；accomplishes things with sincerity。

19.子曰：“君子疾没世而名不称焉。”

理译：The Master said，“The superior man dislikes the thought of his name not being mentioned after his death.”

辜译：Confucius remarked，“A wise and good man hates to die without having done anything to distinguish himself.”

对于本章的意思的理解以及对各种译本的评价，历来争论颇多。

黄兴涛说：“辜鸿铭的翻译相当准确，理雅各的译文则错得太远。”“这样的译文在根本上不符合儒教经义。孔子教育人们非不要名，而是不要虚名……理雅各只知其一，不知其二，这才出现与原文意思恰好相反的误译。”196

刘重德认为，理雅各并未译错。197在本章的脚注中，理雅各说，君子希望被人怀念……这并不是说君子在乎名声，但是，名声总是与美德共生相伴的。如果没有人怀念他，那他就不能称为君子。由此看来，理雅各确实没有误译或错译，“他所理解的也正是名实相符的名”。198

马新根据《史记·孔子世家》所载“子曰：‘弗乎！弗乎！君子疾没世而名不称焉。吾道不行矣，何见于后世哉！’”作出判断：“孔子此言系有感而发，感于何？感于‘吾道不行矣，何见于后世哉！’”199在笔者看来，这也是一种完全可以接受的理解。若依此解，“疾”为“烦恼”，“名”为“道”，“没世名不称焉”可译为：is distressed that his doctrines are not practised until his death。

当然，正如黄兴涛所言，辜鸿铭的译文“君子憎恨直到死时声名仍（没做什么事以致于）不被人称述”200也是完全正确的。

21.子曰：“君子矜而不争，群而不党。”

理译：The Master said，“The superior man is dignified, but does not wrangle.He is sociable, but not a partisan.”

辜译：Confucius remarked，“A wise man is proud but not vain；he is sociable, but belongs to no party.”

此章中，孔子描述了谦谦君子的形象和风范。

“矜”与“争”是否是对立的？理雅各译文的意思是：君子庄严，但不与人争辩。他将“矜”与“争”完全对立起来。笔者认为，如若将“而”理解为连接语意相承的连词，应该更符合逻辑，即：君子庄重，而且不与人争辩。

至于“群”与“党”的关系，则对立与相承皆合乎逻辑。

22.子曰：“君子不以言举人；不以人废言。”

理译：The Master said，“The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man.”

辜译：Confucius remarked，“A wise man never upholds a man because of what he says, nor does he discard what a man says because of the speaker’s character.”

2500多年以前，孔子便对君子提出了如此的要求；2500多年以后，这对我们尤其有借鉴意义。

理雅各的翻译风格一直是直译，但在必要时也有增益。在此，他添加了“simply”和“good”，可谓恰如其分：不仅仅“听其言”，还要“观其行”；“人之将死，其言也善”，不可以以人废言。

辜鸿铭则将第二个“人”译为“品行”，道出了此“人”的内涵。

23.子贡问曰：“有一言而可以终身行之者乎？”子曰：“其恕乎！己所不欲，勿施于人。”

理译：Tsze-kung asked，“Is there one word which may serve as a rule of practice for all one’s life?”The Master said，“Is not RECIPROCITY such a word?What you do not want done to yourself, do not do to others.”

辜译：A disciple of Confucius enquired，“Is there one word which may guide one in practice throughout the whole life?”Confucius answered，“The word‘charity’is perhaps the word.What you do not wish others to do unto you, do not do unto them.”

对于此章，姜厚粤有很好的阐释，他说：“孔子此言既有针对性，又有普遍意义。”

“说有针对性，无非是针对子贡‘方人’的毛病。……”

“说有普遍意义，因为这番话对谁都适用，尤其是执政者。”201

此章中，翻译的关键是“恕”，即如何用一个单词概括“己所不欲，勿施于人”，换言之，推己及人，仁爱待物。理雅各使用了“reciprocity（互惠互利）”一词，即对双方都有好处。的确，“己所不欲，勿施于人”对双方都有好处，但这似乎是在做交易，没有反映出“恕”的本质内涵。在脚注中，理雅各提出了一个可替换的词：altruism。该词的意思是“利他主义”，也不是一个很好的选择。

辜鸿铭使用了“charity”一词。Longman Dictionary of Contemporary English是这样定义该词的：

charity：sympathy and kindness shown when judging others

应该说，该词好于“reciprocity”和“altruism”，但带有居高临下的意味，而“己”与“人”是一种平等的关系。另有苏慧廉使用了“sympathy”一词，202问题如“charity”。对此，威利使用了“consideration”。203Longman Dictionary of Contemporary English是这样定义该词的：

consideration：thoughtful attention to the wishes and feelings of others

因此说来，该词比较接近“恕”的本意。

32.子曰：“知及之，仁不能守之；虽得之，必失之。知及之，仁能守之，不庄以莅之，则民不敬。知及之，仁能守之，庄以莅之，动之不以礼，未善也。”

理译：The Master said，“When a man’s knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again.”

“When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him.”

“When his knowledge is sufficient to attain, and he has virtue enough to old fast；when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety：——full excellence is not reached.”

辜译：Confucius remarked，“There are men who attain knowledge by their understanding；but, if they have not moral character sufficient to hold fast to it, such men will lose it again.There are men again who have attained it with their understanding and have moral character sufficient to hold fast to it；but if they do not set themselves seriously to order their knowledge aright they will not inspire respect in the people.There are lastly men who have attained it with their understanding；who have moral character sufficient to hold fast to it；and who can set themselves seriously to put it in order；but if they do not exercise and make use of it in accordance with the ideals of decency and good sense, they are not yet perfect.”

马新说：“仁是孔子倡导的最高道德、伦理规范，而忠信、孝悌、恭敬、智勇、礼义等则是以仁为核心的道德规范体系中的组成部分。尽管如此，孔子仍认为仁不能取代其他各项而独立存在，它们是一个和谐的整体，不可偏废。”204

翻译该章，关键是要正确理解“之”。对此，注家历来有多种解释：民众，权力、智慧、知识等。理雅各以不变应万变，将前六个“之”用“whatever he may have gained”一言而概之：无论它到底是什么，我这里全都有了。这不失为一种聪明的做法，但到了“不庄以莅之”之“之”，突然隐含地将其理解为“民众”，未免太过突兀，好在他在脚注中作了说明。

辜鸿铭的将“之”理解为“知识”。尽管这只是一家之言，但毕竟比较明确。

34.子曰：“民之于仁也，甚于水火。水火，吾见蹈而死者矣，未见蹈仁而死者也。”

理译：The Master said，“Virtue is more to man than either water or fire.I have seen men die from treading on water or fire, but I have never seen a man die from treading the course of virtue.”

辜译：Confucius remarked，“Men need morality more than the necessaries of life, such as fire and water.I have seen men die by falling into fire or water；but I have never seen men die from falling into morality.”

水与火，人类生存之必须，但身外之物也。较之于仁，则无足轻重。人为财死，鸟为食亡，此乃“吾见蹈而死者矣”之意。本章以水火与仁相较，再次重申“君子谋道不谋食”的道理。

理雅各照字直译，其译文对于一般读者来说，很难理解其中的奥妙：水火到底指代什么。但对于较高层次的读者来说，该译文又很有意味。辜鸿铭则直接说出了水火的内涵：the necessaries of life，让读者一目了然，后半部分则借助前面的译文，采用隐喻的修辞手法，让读者既能明白，又能体会到该章的深刻内涵以及语言的魅力。

35.子曰：“当仁，不让于师。”

理译：The Master said，“Let every man consider virtue as what devolves on himself.He may not yield the performance of it even to his teacher.”

辜译：Confucius remarked，“When the question is one of morality, a man need not defer to his teacher.”

“当仁不让”已经成为成语，成为我们日常生活的口头语。

“当仁”注家有两种解释：朱熹认为，此“当”乃担当之意。205理雅各的译文持此解。

另外就是我们现在理解的那样：当应该行仁之时。辜鸿铭的译文持此解。应该说，两解都是正确的，都反映了孔子原本的思想。

对于“不让于师”，两译都很准确。理雅各增加“even”一词，语气表达得更好一些。

38.子曰：“有教无类。”

理译：The Master said，“In teaching there should be no distinction of classes.”

辜译：Confucius remarked，“Among really educated men, there is no caste or race-distinction.”

“有教无类”是孔子教育思想中最为光芒灿烂的一点。西周学在官府，只招收贵族子弟。孔子开办私塾，开平民教育之先河，施教，没有贫富贵贱贤愚国籍之分，“自行束脩以上”，“未尝无诲”。冉有、子贡出自富家，颜渊父子和曾参父子则一贫如洗；孟懿子、南容出身贵族，公冶长则曾身陷缧绁；贤如颜渊，愚如高柴；弟子遍布路、齐、卫、臣、郑、秦、蔡、宋等国，即使是难言的互乡童子也没有被放弃。孔子的“有教无类”的教育思想，是中华民族的宝贵财富之一。

理雅各的译文准确、简洁；辜鸿铭的译文则值得商榷。辜鸿铭译文的意思是：“在真正有教养的人中间，是没有等级和种族之分的”，即，辜鸿铭把“有教”理解为“有教养”。对于这种理解，笔者不敢妄自断言是否有错，但至少与我们今天的理解是有较大差异的。谁可以称得上“真正有教养”?孔子可否？但他仍说“以吾从大夫之后，不可以徒行也”。这是不是等级观念？因此，笔者对辜鸿铭的译文不敢苟同。

39.子曰：“道不同，不相为谋。”

理译：The Master said，“Those whose courses are different cannot lay plans for one another.”

辜译：Confucius remarked，“Men of totally different principles can never act together.”

“道不同，不相为谋”今天也是我们常说的话，表示两个人观念、情操、品质等不同，不能共事共处。

两个译本都很准确、简洁。理雅各直译，其译文的意思是：“道不同，不能彼此相互筹划”。这其中含有隐喻的成分。辜鸿铭意译，将“道”解释为“原则”，其译文的意思是：“原则完全不同的人永远不能共事”，直接明了。

季氏第十六

1.季氏将伐颛臾。冉有季路见于孔子曰：“季氏将有事于颛臾。”孔子曰：“求，无乃尔是过与？夫颛臾，昔者先王以为东蒙主，且在邦域之中矣，是社稷之臣也，何以伐为？”冉有曰：“夫子欲之，吾二臣者，皆不欲也。”孔子曰：“求！周任有言曰：‘陈力就列，不能者止。危而不持，颠而不扶，则将焉用彼相矣？’且尔言过矣。虎兕出于柙，龟玉毁于椟中，是谁之过与？”冉有曰：“今夫颛臾，固而近于费。今不取，后世必为子孙忧。”孔子曰：“求！君子疾夫舍曰欲之而必为之辞。丘也，闻有国有家者，不患寡而患不均，不患贫而患不安；盖均无贫，和无寡，安无倾。夫如是，故远人不服，则修文德以来之。既来之，则安之。今由与求也，相夫子，远人不服，而不能来也；邦分崩离析，而不能守也；而谋动干戈于邦内，吾恐季孙之忧，不在颛臾，而在萧墙之内也！”

理译：The head of the Ch? family was going to attack Chwan-yü.

ZanY? and Ch?-l? had an interview with Confucius, and said，“Our chief, Ch?，is going to commence operations against Chwan-yü.”

Confucius said，“Ch'i?，is it not you who are in fault here?”

“Now, in regard to Chwan-yü，long ago, a former king appointed its ruler to preside over the sacrifices to the eastern M?ng；moreover, it is in the midst of the territory of our State；and its ruler is a minister in direct connection with the sovereign：——What has your chief to do with attacking it?”

Zan Y? said，“Our master wishes the thing；neither of us two ministerswishes it.”

Confucius said，“Ch'i?，there are the words of Chau Z?n，——‘When he can put forth his ability, he takes his place in the ranks of office；when he finds himself unable to do so, he retires from it.How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?’”

“And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage；when a tortoise or piece of jade is injured in its repository：——whose is the fault?”

Zan Y? said，“But at present, Chwan-yü is strong and near to P?；if our chief do not now take it, it will hereafter be a sorrow to his descendants.”

Confucius said，“Ch'i?，the superior man hates that declining to say——‘I want such and such a thing，’and framing explanations for the conduct.”

“I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places；that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty；when harmony prevails, there will be no scarcity of people；and when there is such a contented repose, there will be no rebellious upsettings.”

“So it is.——Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so；and when they have been so attracted, they must be made contented and tranquil.”

“Now, here are you, Y? and Ch’i?，assisting your chief.Remoter people are not submissive, and, with your help, he cannot attract them to him.In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it.”

“And yet he is planning these hostile movements within the State.——I am afraid that the sorrow of the Ch?-sun family will not be on account of Chwan-yü，but will be found within the screen of their own court.”

辜译：The head of a powerful family of nobles in Confucius'native State was preparing to commence hostilities against a small principality within that State.Two of Confucius'disciples, who were in the noble's service, came to see Confucius and informed him of it.Confucius, turning to one of these disciples, said，“Sir, is not this due to your fault?The reigning family of this principality derived its titles from ancient Emperors；besides, its land is situated within our own territory；the ruler, therefore, is a prince of the Empire.What right, then, have you to declare war against a vassal of the Emperor?”

The disciple to whom the above was addressed, replied，“It is my lord, our master, who wishes for this war；it is not we two, who are only his servants, that desire it.”

Confucius then answered，“An ancient historian says，‘Let those who can stand the fight fall into the ranks, and let those who cannot, retire.’What is the use of a guide to a blind man if, when he is in danger, the guide does not help him and, when he falls, the guide does not lift him up?Besides, you are wrong in what you have said to excuse yourself. When a tiger or a wild animal escapes from its cage, or when a tortoise-shell or a valuable gem gets broken in its casket：——who is responsible and to blame in such a case?”

“But now，”argued one of the disciples，“this principality is very strongly fortified and is within easy reach of our most important town. If we do not reduce and take it now, it will in future be a source of anxiety and danger to the descendants of the family.”

“Sir，”answered Confucius，“A good man hates to make excuses when he ought to say simply‘I want it.’”

“But for my part, I have been taught to believe that those who have kingdoms and possessions should not be concerned that they have not enough possessions, but should be concerned that possessions are not equally distributed；they should not be concerned that they are poor, but should be concerned that the people are not contented. For with equal distribution there will be no poverty；with mutual good will, there will be no want；and with contentment among the people, there can be no downfall and dissolution.”

“This being so, when the people outside the country do not submit, a ruler should improve the moral education at home in order to attract them；when people from outside are attracted and come to his country, the ruler should make them happy and contented.”

“Now you two gentlemen，”continued Confucius，“while assisting your master in his government, have done nothing to attract people from outside when they have shown signs of insubmission. At present, when the country is actually torn by factions, dissensions, outbreaks and dissolutions, you are doing nothing to prevent them.Instead of this, you are now going to bring on the ravages and horrors of war within our own State.I am afraid the danger in future to the stability of the house of your noble lord will not come from that small principality against which you are now going to declare war, but will arise from within the walls of your master's own palace.”

这是《论语》中的一个长篇。通过师生对话，孔子的政治倾向跃然纸上。

对于“昔者先王以为东蒙主”，理雅各直译了出来；辜鸿铭则意译为“这个小封邑的统治家族是从先王那里取得封号的”。

对于“夫子欲之，吾二臣者，皆不欲也”，理雅各的译文平淡；理雅各将“吾二臣者”译为“我们只不过是他的家臣而已”，充分表现了冉有的尴尬以及寻找借口的情态。

对于“陈力就列”，理雅各的译文中规中矩，清楚地表达出了原文的意思；辜鸿铭则将“陈”训为“部兵列阵”，一如此前的“卫灵公问陈”之“陈”，但其译文仍然能够上通下达，故可以接受。

对于“危而不持”之“危”，理雅各将其译为“踉跄”；辜鸿铭则将其译为“危险”。两译均可接受，但此处孔子将家臣比喻为盲人的向导，且理雅各和辜鸿铭都使用了“guide”一词。“guide”的主要作用是帮助盲人行路，因此，理雅各的“踉跄”更可取。

对于“且尔言过矣”，理雅各的译文“And further, you speak wrongly”意思模糊。在哪一点上冉有说错了？冉有说征伐颛臾是季氏的决定，这并没有错。倒是辜鸿铭稍加增益，用“to excuse yourself”指出冉有错误之所在。

对于“虎兕出于柙”中的“兕”，理雅各译为“犀牛”，这是完全正确的；辜鸿铭则将其模糊化，译为“野生动物”。

对于“龟玉毁于椟中”中的“龟”，理雅各疑为“圭”之误，他认为不可能将活龟像玉一样放在盒子里。应该说理雅各的怀疑并非没有道理，“圭”是古代帝王诸侯举行礼仪所用之物，当然珍贵，但也是玉石所做，与后“玉”重复。怀疑归怀疑，理雅各还是机械地译为“tortoise”。殊不知，此“龟”乃占卜之龟板，因此，应像辜鸿铭那样，译为“tortoise-shell”。

对于“固而近于费”中的“固”，理雅各的译文“strong”词义模糊。是颛臾国力强大，还是城郭坚固？当然是后者。因此说来，辜鸿铭的“strongly fortified”应为可取。

对于“闻有国有家者”中的“家”，我们一般认为是“卿大夫的统治区域”。理雅各也是这样翻译的；但辜鸿铭将其译为“财产”。

“不患寡而患不均，不患贫而患不安，盖均无贫，和无寡，安无倾”是孔子的政治主张，也是历代注家争论不已的所在。董仲舒在其《春秋繁露·度制》篇中引用此语时擅自将其改成“不患贫而患不均，不患寡而患不安”之后，后世学者纷纷采纳。结合后文“均无贫”，许多学者认为原文应属录者笔误。这种理解不能说没有道理，但姜厚粤对此进行了批驳。他说：“……‘不患寡而患不均，不患贫而患不安，盖均无贫，和无寡，安无倾’这段话，本是语脉连贯、环环相扣、上下一气、无懈可击的万古不易之定论。”“……此处的‘均’，孔安国训为‘均平’，岂不知‘均’字还有‘公平’之义……凡是杰出的执政者，决不担心人口少，而是担心下属行政不公正。行政公正，人民才拥护，就会万众一心；不公正，老百姓就会怨声载道，离心离德，各行其是，人口再多又有何用？故‘不患寡而患不均’。”206

理雅各的译文采用了“不患寡而患不均”的形式，将“寡”译为“人口少”，但对“不均”却译得让人感觉莫名其妙：“should not keep their several places”；辜鸿铭则将“寡”译为“没有足够的财产”，将“不均”译为“分配不公”，这与孔安国的观点是一致的。以下有关“寡”、“均”、“贫”等的译文不再赘言。

对于“夫如是”，理雅各没有理解其意思；辜鸿铭的译文可取。

对于“今由与求也，相夫子，远人不服，而不能来也；邦分崩离析，而不能守也”，理雅各的译文体现了孔子对两个弟子的讽刺和挖苦，其意思是：“现如今你们两个辅佐你们的主人。远人不服，而在你们的辅佐下，他不能吸引他们归附；他自己的领地分崩离析。而在你们的辅佐下，他不能维持之。”辜鸿铭的译文也是如此，只不过说得更直接一些，用“you have done nothing”和“you are doing nothing”指责弟子失职。

3.孔子曰：“禄之去公室，五世矣；政逮于大夫，四世矣；故夫三桓之子孙微矣。”

理译：The Master said，“The revenue of the State has left the ducal house now for five generations.The government has been in the hands of the great officers for four generations.On this account, the descendants of the three Hwan are much reduced.”

辜译：Confucius, speaking of the state of government in his native State, remarked，“It is now five generations since the appointments to offices in the State have been taken away from the scions of the reigning houses.It is now four generations since the powers of government have passed into the hands of the ruling class of nobility.Therefore the descendants of the most ancient houses have lost all power and are now living in obscurity.”

三桓掌握了国家政权已经有五代了，对此，孔子表示不满，并对当时社会政治形势得出了自己的认识和态度。

“禄”为“爵禄”，在本章中指政权。理雅各将其译为“the revenue of the state（国家的岁入）”，其本意似乎想使用隐喻手段，以保持与原文的一致，但很容易让人误解。辜鸿铭的“the appointments of offices（官员的任用）”可取。

9.孔子曰：“生而知之者，上也；学而知之者，次也；困而学之，又其次也；困而不学，民斯为下矣！”

理译：Confucius said，“Those who are born with the possession of knowledge are the highest class of men.Those who learn, and so, readily, get possession of knowledge, are the next.Those who are dull and stupid, and yet compass the learning, are another class next to these.As to those who are dull and stupid and yet do not learn；——they are the lowest of the people.”

辜译：Confucius remarked，“The highest class of men are those who are born with a natural understanding.The next class are those who acquire understanding by study and application.There are others again who are born naturally dull, but who yet by strenuous efforts, try to acquire understanding：such men may be considered the next class.Those who are born naturally dull and yet will not take the trouble to acquire understanding：such men are the lowest class of the people.”

孔子虽说有生而知之者，但他不认为自己是这种人。他打破了贫富贵贱的界线，以人的天赋资质和学习态度将人划分为四等。

对于“生而知之”和“学而知之”，人们没有什么分歧，关键是“困”。理雅各和辜鸿铭都将其训为“愚笨”，换言之，依据智力水平将人划分为四类（尤其是理雅各，通过增益“readily”来说明这一问题）。这种理解方式有一定的道理，但不如这样划分：依据智力水平，分为“生而知之”和“学而知之”；依据学习态度，分为“困而学之”和“困而不学”，这种划分方式更为科学，更符合逻辑。依次，将“困”训为“遇到困难时”，《辞海》也是这样解释的。因此，可将“困而学之”译为：start to learn when they are puzzled；将“困而不学”译为：still refuse to learn even when they are puzzled。

这里有必要提及其他一些译本的理解方式。李天辰等在其英语译本中将人根据智力水平划分为四类：生而知之；学而知之；艰难地学之；太过艰难而不得学之。（需要指出的是，英文翻译与现代汉语翻译有脱节之处）207威利也是根据智力水平将人分为四类：生而知之；学而知之；不得不艰难地学之；艰难地学而不得之。208

14.邦君之妻，君称之曰夫人；夫人自称曰小童；邦人称之曰君夫人，称诸异邦曰寡小君；异邦人称之，亦曰君夫人。

理译：The wife of the prince of a State is called by him F?-ZǎN.She calls herself HSI?O T’UNG.The people of the State call her CHüN F? ZǎN, and, to the people of other States, they call her K’WA HSI?O CHüN.The people of other States also call her CHüN F?-ZǎN.

辜译：The wife of the reigning prince of a State is addressed by him as“Madame.”She addressed him as“Sire.”She is addressed by her people in her own State as“Madame, my lady，”and her own people in speaking to people of another State, mention her as“Our good little princess.”People of other States, speaking of her to her own people, call her“Madame, your princess.”

“名不正则言不顺。”这套称号是周礼的内容之一。这是为了维护等级名分制度，以达到名正言顺的目的。

对于这套称号，理雅各使用了拼音。尽管这种处理方式有利于保留中国传统文化的特色，但在实际的国际交往中，恐怕要适得其反。对于西方读者来说，阅读这样的译文，犹如云里雾里。稳妥的方法是保留拼音，其后用对应的英语加以解释，以形成对照。

对于“夫人自称曰小童”，辜鸿铭理解错了，其译文的意思是“邦君之妻称其夫（邦君）为陛下”。

阳货第十七

1.阳货欲见孔子，孔子不见，归孔子豚。孔子时其亡也，而往拜之。遇诸涂。谓孔子曰：“来！予与尔言。”曰：“怀其宝而迷其邦，可谓仁乎？”曰：“不可。”“好从事而亟失时，可谓知乎？”曰：“不可。”“日月逝矣！岁不我与！”孔子曰：“诺，吾将仕矣！”

理译：Yang Ho wished to see Confucius, but Confucius would not go to see him.On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift.He met him, however, on the way.

Ho said to Confucius，“Come, let me speak with you.”He then asked，“Can he be called benevolent who keeps his jewel in his bosom, and leaves his country to confusion?”Confucius replied，“No.”“Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?”Confucius again said，“No.”“The days and months are passing away；the years do not wait for us.”Confucius said，“Right；I will go into office.”

辜译：An influential officer, who was in the service of a powerful family of nobles in Confucius’native State, on one occasion expressed a wish to see Confucius, but Confucius would not go to see him.The officer then sent Confuciusa present of a pig.Confucius thereupon timing his visit when the officer was not at home, called on him to tender his thanks.On returning, however, he met the officer on the way.

“Come now，”said the officer to Confucius，“I want to speak to you. Now I would ask you whether he is a good man who hides the treasures of his knowledge and leaves his country to go astray?”“No，”replied Confucius，“He is not.”“Is he a man of understanding，”asked the officer again，“who is anxious to be employed and yet misses every chance that comes to him of being employed?”“No，”replied Confucius，“He is not.”

“Then，”said the officer，“you ought to know that days and months are passing away and time waits not for us.”“Yes，”replied Confucius，“I will enter the public service.”

阳货为季氏家臣，逐步掌握了鲁国国政，“配臣执国命”。对于这样的人，孔子定不会与之交往。再者，年少时，孔子曾受其羞辱。鲁昭公十七年，季孙氏大宴群士。刚刚丧母的孔子认为自己是武士叔梁纥之子，理应赴会，但不料却被阳货挡在门外，并当众呵斥。斗转星移，此时阳货欲借用孔子的声望来提高巩固自己的地位。对于这样声名狼藉的人，孔子欲避之而不及，但出于礼俗的考虑，被迫趁其外出而登门。不料却在半途不期而遇。

对于本章的理解的难点在于两个“不可”是谁说的，因为原文并未明示。理雅各和辜鸿铭都认为是孔子所说。但毛奇龄在其《论语稽求篇》、樊廷枚在其《四书释地又续补》、王引之在其《经传释词》中均认为是阳货自问自答，且各方都能摆出自己的理由。

对于“仁”，理雅各译文的用词不是很恰当，“benevolent”的主要意思是“仁慈”；辜鸿铭的“good”太过宽泛。笔者认为，应根据上下文的意思可将其译为“man of responsibility（有责任感的）”。

对于“宝”，理雅各的译文“his jewel”含蓄；辜鸿铭的译文“the treasure of his knowledge”直白。

对于“知”，理雅各的“wise”恰如其分；辜鸿铭的“understanding”却不甚恰当。

4.子之武城，闻弦歌之声。夫子莞尔而笑曰：“割鸡焉用牛刀？”子游对曰：“昔者，偃也闻诸夫子曰：‘君子学道则爱人；小人学道则易使也’。”子曰：“二三子！偃之言是也，前言戏之耳！”

理译：The Master, having come to W?-ch’?ng, heard there the sound of stringed instruments and singing.

Well pleased and smiling, he said，“Why use an ox knife to kill a fowl?”

Tsze-y? replied，“Formerly, Master, I heard you say，——‘When the man of high station is well instructed, he loves men；when the man of low station is well instructed, he is easily ruled.’”

The Master said，“My disciples, Yen's words are right. What I said was only in sport.”

辜译：When Confucius on one occasion came to a small town where one of his disciples was chief Magistrate, he heard the sounds of music and singing among the people.He then, with a mischievous smile in his look, remarked，“To kill a chicken why use a knife used for slaughtering an ox?”

“Sir，”replied the disciple who was chief Magistrate of the town，“I have heard you say at one time that when the gentlemen of a country are highly educated, it makes them sympathize with the people；and when the people are educated, it makes them easily amenable to government.”

“Yes，”answered Confucius, turning to his other disciples who were present，“he is right：what I said just now was only in jest.”

“杀鸡焉用宰牛刀”已经成为日常用语。子游对此的回答，说明了教育的重要性。此章中的“道”，从大的方面说，即“教育”；从具体的意义上说，即习“礼乐”。

尽管“杀鸡焉用宰牛刀”已成为成语，但在此章中，如果不了解历史背景，便会觉得迷惑不解：“弦歌之声”与“杀鸡焉用宰牛刀”有什么关系呢？为什么孔子听到“弦歌之声”会说“割鸡焉用牛刀”呢？因此，要理解本书的主旨，就要知道武城为何，子游为何？对于这一点，理雅各一如既往地是在脚注中给出；辜鸿铭则通过增益，排解人们的困惑：如，a small town where one of his disciples was chief Magistrate等。

5.公山弗扰以费畔，召，子欲往。子路不说，曰：“末之也已，何必公山氏之之也？”子曰：“夫召我者，而岂徒哉？如有用我者，吾其为东周乎！”

理译：Kung-shan F?-zao, when he was holding P?，and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go.

Tsze-l? was displeased, and said，“Indeed, you cannot go！Why must you think of going to see Kung-shan?”

The Master said，“Can it be without some reason that he has invited ME?If any one employ me, may I not make an eastern Chau?”

辜译：On one occasion a noble in Confucius'native State who held possession of an important town and was in an attitude of rebellion, invited Confucius to see him.Confucius was inclined to go.At this, Confucius'disciple, the intrepid Chung Yu, was vexed.He said，“Indeed you cannot go！Why should you think of going to see such a man?”

“It cannot be for nothing，”replied Confucius，“that he has invited me to see him. If anyone would employ me, I would establish a new empire here in the East.”

孔子曾坚定地宣布过自己的出仕原则：“危邦不入，乱邦不居。天下有道则见，无道则隐。邦有道，贫且贱焉，耻也；邦无道，富且贵焉，耻也。”因此，马新认为，此番“子欲往”，反映了孔子“强烈的政治抱负与出仕原则不时地发生着矛盾和冲撞”。209姜厚粤则认为，“其实孔子打算前往是假，其目的主要是教给子路如何做人”。210笔者认为，孔子虽贵为圣人，但毕竟也是人。他有别人没有的优点，但也未能完全脱俗。因此，我们不必牵强地美化之。

两个译本在达意以及语言方面差异不大，只是在对“东周”的处理上不同。孔子一生致力于“克己复礼”，恢复周之礼制。辜鸿铭对“周”这一如此重要的概念只字不提，这不能不说是一大损失或一大败笔；理雅各的“eastern Chou”容易使人与历史上的“东周”混淆。因此，译为to make a Zhou in the east为好。

7.佛肸召，子欲往。子路曰：“昔者由也闻诸夫子曰：‘亲于其身为不善者，君子不入也’。”佛肸以中牟畔，子之往也，如之何？子曰：“然，有是言也。不曰坚乎，磨而不磷；不曰白乎，涅而不缁。吾岂匏瓜也哉？焉能系而不食？”

理译：P? Hs? inviting him to visit him, the Master was inclined to go.

Tsze-l? said，“Master, formerly I have heard you say，‘When a man in his own person is guilty of doing evil, a superior man will not associate with him.’P? Hs? is in rebellion, holding possession of Chung-Mau；if you go to him, what shall be said?”

The Master said，“Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin?Is it not said, that, if a thing be really white, it may be steeped in a dark fluid without being made black?”

“Am I a bitter gourd！How can I be hung up out of the way of being eaten?”

辜译：On one occasion a noble of a certain State having rebelled against the legitimate authority, invited Confucius to see him.Confucius was inclined to go, but Confucius’disciple, the intrepid Chung Yu, said to Confucius，“Sir, I have heard you say at one time that a wise and good man will not associate even with those persons who are nearly related to him, when such persons have been found guilty of evil-doing.Now this man is holding a town in actual rebellion against authority.How is it that you can think of going to see him?”

“Yes，”replied Confucius，“I have said that. But is it not also said that if a thing is really hard you may pound it and yet it will not crack；if a thing is really white, you may smirch it, and yet it will not become black.And am I, after all, only a bitter gourd to be hung up and not eaten at all?”

又一个“召”，又一次“子欲往”，又一番孔子与子路的碰撞。子路以夫子的教诲反驳夫子的作为；夫子以出污泥而不染对之。

首先，对于“亲于”，理雅各译文的意思是“亲自（干坏事）”，即君子不与亲自干坏事的人交往。这种理解未免太肤浅了。依此说来，对于在幕后策划的坏人，君子便可以与之交往了？辜鸿铭译文的意思是“有亲属关系”，即君子是不与干坏事的人交往的，即使是有亲属关系的人。若依此解，那又如何理解孔子的“父为子隐，子为父隐”，孔子还说这是“直”呢。对于此，只有阙疑。

其次，对于“不曰坚乎，磨而不磷；不曰白乎，涅而不缁”，理雅各译文的语气逊于辜鸿铭。

11.子曰：“礼云礼云，玉帛云乎哉？乐云乐云，钟鼓云乎哉？”

理译：The Master said，“‘It is according to the rules of propriety，’they say.——‘It is according to the rules of propriety，’they say.Are gems and silk all that is meant by propriety?‘It is music，’they say.——‘It is music，’they say.Are bells and drums all that is meant by music?”

辜译：Confucius was once heard to say，“Men speak about Art！Art！Do you really think that merely means painting and sculpture?Men speak about music！Music！Do you think that means merely bells, drums, and musical instruments?”

“礼”是以求和谐为目的的规矩、制度；玉帛等礼品只是一种外在的形式。“乐”是以陶冶人的情操为目的；钟鼓也只是外在的形式。

这里有一点需要指出。对于“玉帛”，辜鸿铭将其译为“painting and sculpture（绘画与雕刻）”，不知出于什么考虑。理雅各的译文既贴近原文，又表意清楚。

13.子曰：“乡原，德之贼也！”

理译：The Master said，“Your good, careful people of the villages are the thieves of virtue.”

辜译：Confucius remarked，“Your meek men of respectability in a place, are they who unmercifully destroy all sense of moral sentiment in man.”

“乡原”，据孟子与万章的对话，为“伪君子”、“伪善人”、“老好人”。故，孔子称其为“德之贼”。

理雅各在其脚注中介绍了本章的主旨：“Contentment with vulgar ways and views injurious to virtue（满足于庸俗的方式和观点是有害于“德”的）。”211这一说法不错，但不足以表达原文的意思。“good”和“careful”未加引号，只能说明他们的确就是好人，是谨慎的人，怎么又成了“德之贼”呢？“贼”，“害”也，前文“贼夫人之子”已经表明这一点。理雅各的“thieves”不易被理解。

辜鸿铭的译文准确、到位，尤其是“meek”一词。Longman Dictionary of Contemporary English是这样定义该词的：

meek：derog（贬义）lacking courage and will to complain

而“respectability”一词又说明，在庸俗的观点中，这类老好人却是受人喜欢的。

16.子曰：“古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也荡；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也诈而已矣。”

理译：The Master said，“Anciently, men had three failings, which now perhaps are not to be found.”

“The high-mindedness of antiquity showed itself in a disregard of small things；the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve；the stern dignity of the present day shows itself in quarrelsome perverseness.The stupidity of antiquity showed itself in straightforwardness；the stupidity of the present day shows itself in sheer deceit.”

辜译：Confucius remarked，“In old times men had three kinds of imperfections in their characters, which perhaps now are not to be found.Passionate, impetuous men in old times loved independence；but passionate impetuosity nowadays shows itself in wild licence.Proud men in old times were modest and reserved, but pride nowadays shows itself in touchiness and vulgar bad-temper.Simple men in old times were artless and straightforward, but simplicity nowadays hides cunning.”

孔子多次感叹世风日下，在此通过将古人的“狂”、“矜”、“愚”与今人的“狂”、“矜”、“愚”进行对比，悲叹今不如昔。

“疾”有两解：一为“毛病”212，多数注家都持此解，从两个译本中可以看出，理雅各和辜鸿铭均从此解。对此，姜厚粤说，这样一来，“这段话就得译成‘古代的民众有三种毛病，如今嘛，或许连这三种毛病也没有了。’这样译至少有三个疑点。……其二，究竟古时候的民众好还是如今的民众好？尽管有人将古时候的毛病特意标出是‘可贵的’毛病；其三，下文的论述，分明指出如今也有这三种毛病，而且比古时候的更可恶，怎能说‘如今连这三种毛病也没有了’呢？这样注解显然不妥。213”笔者认为，姜厚粤的说法合情合理，合乎逻辑。因此，他提出应将“疾”训为“憎恶”，这段话的意思是：古时候民间有三种让人厌恶的行为；如今嘛，或许那样的厌恶也不存在了。依此，“古者民有三疾，今也或是之亡也”应译为：Anciently, men hated three failings, which is no longer to be found now.

25.子曰：“唯女子与小人为难养也！近之则不孙，远之则怨。”

理译：The Master said，“Of all people, girls and servants are the most difficult to behave to.If you are familiar with them, they lose their humility.If you maintain a reserve towards them, they are discontented.”

辜译：Confucius remarked，“Of all people in the world, young women and servants are the most difficult to keep in the house.If you are familiar with them, they forget their position.But if you keep them at a distance, they are discontented.”

李泽厚对此章解释道：“这章最为现代妇女所诟病。好些人写文章来批评，好些人写文章来辩说，其实都不必要。相反，我认为这句话相当准确地描述了妇女性格的某些特征。对她们亲密，她们有时就过分随便，任意笑骂打闹。而稍一疏远，便抱怨不已。这种心理性格特征本身并无所谓好坏，而是由性格差异产生的不同而已，应说它是心理学的某种事实，并不必含褒贬含义。”214

马新认为，“真正使中国妇女陷入‘三从四德’、以夫为天境遇的是宋明理学，而这些与先秦的孔子并无直接关联。”215

从字面上看，两译都符合原文的形式，但理雅各将“女子”译为“girls”，并在脚注中称此“女子”非一般意义上的“妇女”，而是指“妾”。另外，苏慧廉将其理解为“婢妾”。216这种解释是否有道理，有待商榷。

微子第十八

3.齐景公待孔子，曰：“若季氏，则吾不能；以季孟之间待之。”曰：“吾老矣。不能用也。”孔子行。

理译：The duke Ching of Ch’?，with reference to the manner in which he should treat Confucius, said，“I cannot treat him as I would the chief of the Ch? family.I will treat him in a manner between that accorded to the chief of the Ch?，and that given to the chief of the M?ng family.”He also said，“I am old；I cannot use his doctrines.”Confucius took his departure.

辜译：The reigning prince of a certain State on one occasion wished to employ Confucius, remarking, however，“I cannot make him a Minister of State, but I will make him a privy Councillor.”

The prince further remarked，“I am old now. I shall not be able to use his advice.”

When Confucius heard what the prince said, he immediately took his departure from the country.

公元前517年，鲁国内乱，三桓驱逐昭公，昭公奔齐。国内政局动荡，孔子感到无所适从，难以施展抱负，便离鲁适齐，欲求得齐景公的重用与赏识。晏婴竭力反对，孔子有生命之忧，便离开了齐国，返回鲁国。

对于“若季氏，则吾不能；以季孟之间待之”，理雅各的译文比较稳妥：我不能以对待季氏的方式（礼节）对待他，但可以介乎于季孟之间。辜鸿铭的译文则有自我发挥过度之嫌，且与原文形式相去甚远。

对于第二个“曰”，理雅各的“He also said”若改为“And later he said”则更好了。

7.子路从而后，遇丈人，以杖荷蓧。子路问曰：“子见夫子乎？”丈人曰：“四体不勤，五谷不分，孰为夫子？”植其杖而芸。子路拱而立。止子路宿，杀鸡为黍而食之，见其二子焉。明日，子路行以告。子曰：“隐者也。”使子路反见之，至，则行矣。子路曰：“不仕无义。长幼之节，不可废也；君臣之义，如之何其废之？欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣。”

理译：Tsze-l?，following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds.Tsze-l? said to him，“Have you seen my Master, sir?”The old man replied，“Your four limbs are unaccustomed to toil；you cannot distinguish the five kinds of grain：——whois your master?”With this, he planted his staff in the ground, and proceeded to weed.

Tsze-l? joined his hands across his breast, and stood before him.

The old man kept Tsze-l? to pass the night in his house, killed a fowl, prepared millet, and feasted him.He also introduced to him his two sons.

Next day, Tsze-l? went on his way, and reported his adventure.The Master said，“He is a recluse，”and sent Tsze-lu back to see him again, but when he got to the place, the old man was gone.

Tsze-l? then said to the family，“Not to take office is not righteous.If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister?Wishing to maintain his personal purity, he allows that great relation to come to confusion.A superior man takes office, and performs the righteous duties belonging to it.As to the failure of right principles to make progress, he is aware of that.”

辜译：On another occasion when Confucius was on his travels, a disciple, the intrepid Chung Yu, got separated from the party.Chung Yu met an old man carrying across his shoulders, on a staff, a basket for weeds.Chung Yu said to him，“Have you seen the Teacher, sir?”The old man looked at him and replied gruffly，“Your body has never known toil and you cannot tell the difference between the five kinds of grain：who is your Teacher?”With that, the old man planted his staff on the ground and fell to his work, weeding the ground.Chung Yu, however, laid his hands across his breast and respectfully waited.

Afterwards, the old man took Chung Yu to his home and made him pass night in the house, killing a fowl and making millet pudding for him to eat. The old man also presented his two sons to Chung Yu.

The next day, Chung Yu went on his way and, on rejoining Confucius, reported his adventure.“He is a hermit，”said Confucius, and sent Chung Yu back to see him, but when Chung Yu got to the place the old man was nowhere to be found.

When Chung Yu again returned, Confucius said，“It is not right to refuse to enter the public service. For if it is wrong to ignore the duties arising out of the relations between the members of a family, how is it right to ignore the duties a man owes to his sovereign and country.A man who withdraws himself from the world for no other reason than to show his personal purity of motive, is one who breaks up one of the greatest ties in the foundation of society.A good and wise man, on the other hand, who enters the public service, tries to carry out what he thinks to be right.As to the failure of right principles to make progress, he is well aware of that.”

周游列国途中，孔子不断受挫，累累若丧家之犬，但恰恰又不断遇到隐者。每当此时，孔子总要急于表白自己的心迹。

首先，对于“蓧”，理雅各和辜鸿铭都译错了，他们都将其译作“盛草的筐子”。该字应为“除草的工具”之意，故应译作“weeder”。

其次，对于“四体不勤，五谷不分”，“批林批孔”时期，人们都用它来讽刺孔子。原文中这句话是丈人对子路所说的，理雅各和辜鸿铭均将其译作丈人对子路的斥责。这种理解方式有其道理。但仔细想一想，丈人初见子路，便放此粗言，似乎不大符合情理。如若理解为对孔子的讽刺，也未尝不可。若依此，该句可以译作：The four limbs are unaccustomed to toil；he cannot distinguish the five kinds of grain.Is he a Master?

当然，也有人认为这是丈人在说自己，姜厚粤和陈国庆等都这样认为。姜厚粤说：“很难想象这样一位老隐者，对一个既不相识、又无怨无仇的路人，仅仅因为向其打听点事便劈头盖脸地把人家斥责一通……”他将该句训为“我肢体不灵便，老眼连五谷都分不清，怎知谁是夫子？”217若依此解，该句可译作：“My limbs are not nimble；I am dim-sighted and cannot distinguish the five kinds of grain.How should I know who is your Master?”陈国庆等将其训为“我手脚不停地劳作，五谷还来不及播种，哪里顾得上你的老师是谁？”218若依此解，该句可译作：“I have been busy toiling, and even so I have not got enough time for the sowing.How can I know who is your Master?”

最后，辜鸿铭将“子路曰”译为“孔子说”。的确，子路没有这样的水平，但辜鸿铭的译法未免太过随意。

子张第十九

2.子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”

理译：Tsze-chang said，“When a man holds fast virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?”

辜译：The same disciple remarked，“If a man holds fast godliness without enlarging his mind；if a man believes in truth, but is not steadfast in holding to his principles——such a man may as well leave such things alone.”

一个人仅仅履行仁德、信奉善道还不够，还要能将仁德发扬光大，对善道要笃信不疑。否则，他存在或不存在又有什么意义呢？理雅各的译文即持此解。

辜鸿铭的译文有所不同，其意思是“执德，但不能开阔自己的思想；信道，但不能坚守自己的原则。这样的人还不如放弃仁德与善道”。

另外，理雅各译文中的“believe”，应为“believe in”。

7.子夏曰：“百工居肆，以成其事，君子学以致其道。”

理译：Tsze-hsia said，“Mechanics have their shops to dwell in, in order to accomplish their works.The superior man learns, in order to reach to the utmost of his principles.”

辜译：The same disciple remarked，“As workmen work in their workshops to learn their trade, so a scholar gives himself to study in order to get wisdom.”

“道”之于君子，如同“事”之于百工，需要不断努力，才能得以实现。

这里有一个比喻，理雅各没有明确地说出来，但读者可以读出来；辜鸿铭则明确地说了出来。

对于“百工居肆，以成其事”，理雅各翻译得不够好，“工匠有店铺以居，以便‘成其事’”，重点放在了“有店铺以居”上。不如译作：Mechanics dwell（work）in their shops, in order……。

9.子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”

理译：Tsze-hsia said，“The superior man undergoes three changes.Looked at from a distance, he appears stern；when approached, he is mild；when he is heard to speak, his language is firm and decided.”

辜译：The same disciple remarked，“A good and wise man appears different from three points of view.When you look at him from a distance he appears severe；when you approach him he is gracious；when you hear him speak, he is serious.”

君子的“三变”，并非君子本质的变化，而是本质的显露。对此，岳峰说：“……动作的主体‘君子’本身并没有变化，而是在别人家的印象中有三种变化。”219因此，他认为理雅各的译文不够完整，应在句首补上“In people's eyes”。笔者认为，此言很有道理。辜鸿铭的“appears different from three points of view”则无懈可击。

12.子游曰：“子夏之门人小子，当洒扫，应对，进退，则可矣，抑末也；本之则无，如之何？”子夏闻之曰：“噫！言游过矣！君子之道，孰先传焉？孰后倦焉？譬诸草木，区以别矣。君子之道，焉可诬也？有始有卒者，其惟圣人乎！”

理译：Tsze-y? said，“The disciples and followers of Tsze-hsia，in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished.But these are only the branches of learning, and they are left ignorant of what is essential.——How can they be acknowledged as sufficiently taught?”

Tsze-hsia heard of the remark and said，“Alas！Yen Y? is wrong.According to the way of the superior in teaching, what departments are there which he considers of prime importance, and delivers?What are there which he considers of secondary importance, and allows himself to be idle about?But as in the case of plants, which are assorted according to their classes, so he deals with his disciples.How can the way of a superior man be such as to make fools of any of them?Is it not the sage alone, who can unite in one the beginning and the consummation of learning?”

辜译：A disciple of Confucius, speaking of the pupils of another disciple, remarked，“Those young gentlmen are well enough in matters of manners and deportment, which are mere minor matters；but as regards the foundation of a true education, they are as yet nowhere.”

When the disciple whose pupils were thus animadverted upon, heard the remark, he said to the other disciple，“There you are wrong. In teaching men, what are the things which a good and wise man should consider it of first importance that he should teach；and what are the things which he should consider of secondary importance, and which he may allow himself to neglect?As in dealing with plants, so one must deal with pupils and class them according to their capabilities.A good and wise man in teaching, should not befool his students.For it is only the most holy men who can at once grasp the beginning and end of principles.”

孔子的两个学生子游和子夏在如何教授学生的问题上发生了激烈的争执。不过，这其中没有根本的不同，只是教育方法不同而已。

本章争议较多的是“孰先传焉？孰后倦焉”。对于此，注家有两种不同的解释。一为“倦”为“传”之误，即，该句应训为“先传授什么？后传授什么？”220从上下文的逻辑关系来看，这种理解不为错。二为“倦”字不错，该句应训为“哪些内容该先传授，哪些内容听后会产生倦意”。对此，姜厚粤举例为证：“比如给小学生讲中学的课程，他们必会因听不懂而产生倦意。”221在笔者看来，两解实不矛盾，且殊途同归：“听不懂而产生倦意”，必则后传。

理雅各和辜鸿铭的译文大体意思相同，均为“该先教授什么内容？哪些内容可以弃之不教？”这与前面的分析又有所不同。此问题只能阙疑。

另外，对于“洒扫”等，理雅各一一直译；辜鸿铭则概括为“礼貌和举止”。

13.子夏曰：“仕而优则学；学而优则仕。”

理译：Tsze-hsia said，“The officer, having discharged all his duties, should devote his leisure to learning.The student, having completed his learning, should apply himself to be an officer.”

辜译：A disciple of Confucius remarked，“An officer who has exceptional abilities, more than sufficient to carry out his duties, should devote himself to study.A student who has exceptional abilities, more than sufficient to carry on his studies, should enter the public service.”

“批林批孔”期间，“学而优则仕”作为“读书做官论”的源起，被批得体无完肤，为时人所不齿。其实，谁人读书不为做官？或者更具体地说，过上好日子？就孔子而言，教导学生“学而优则仕”一则可以过上好日子，一则可以承担更大的责任，济世救民，何罪之有？

对于该章，有两种解释，都牵扯到“优”。一为“有余力”，理雅各和辜鸿铭都持此解，尽管译文不尽相同。理雅各译文的意思是：完成了所有的工作和完成了学业；辜鸿铭译文的意思是：工有余力和学有余力。

也有一些学者对此章有不同的解释，如李天辰等。他们认为此章应训为“做官人要想取得优异的成绩就得不断地学习，学习成绩优异才能做官求禄。”222笔者认为此解也很有道理。

22.卫公孙朝问于子贡曰：“仲尼焉学？”子贡曰：“文武之道，未坠于地，在人。贤者识其大者，不贤者识其小者，莫不有文武之道焉。夫子焉不学，而亦何常师之有？”

理译：Kung-sun Ch’ao of Wei asked Tsze-kung, saying，“From whom did Chung-n? get his learning?”

Tsze-kung replied，“The doctrines of W?n and W? have not yet fallen to the ground.They are to be found among men.Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller.Thus, all possess the doctrines of W?n and W?.Where could our Master go that he should not have an opportunity of learning them?And yet what necessity was there for his having a regular master.”

辜译：An officer of the Court in a certain State asked a disciple of Confucius，“From whom did Confucius learn the principles he taught?”

The disciple answered，“The principles of religion and morality held by the ancients have not disappeared. Even now among men, those who are wise and worthy understand the great principles of the system, and those who are not wise, and even unworthy men, understand the lesser principles.As to our Teacher, he had no need to learn；and even if he had to learn, why should he necessarily have had one special teacher?”

“三人行，必有我师焉”223，“入太庙，每事问”224，孔子时时处处都在学。

理雅各和辜鸿铭的译文大体相当，只是在“夫子焉不学”一句上，辜鸿铭译为“至于我们的老师，他没有必要学”。这种理解是不正确的，应以理雅各的译文为准。

另外，“文武之道”是中国传统文化的重要内容，辜鸿铭将其笼统地译作“宗教和道德的原则”很是不妥。

24.叔孙武叔毁仲尼。子贡曰：“无以为也！仲尼不可毁也！他人之贤者，丘陵也，犹可逾也；仲尼，日月也，无得而逾焉。人虽欲自绝，其何伤于日月乎？多见其不知量也。”

理译：Sh?-sun W?-sh? having spoken revilingly of Chung-n?，Tsze-kung said，“It is of no use doing so.Chung-n? cannot be reviled.The talents and virtue of other men are hillocks and mounds, which may be stepped over.Chung-n? is the sun or moon, which it is not possible to step over.Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon?He only shows that he does not know his own capacity.”

辜译：The same Court officer was once heard to abuse the character of Confucius.The same disciple on hearing of it, said，“It is no use to do that.Confucius can never be abused.The moral and intellectual endowments of other men as compared with those of Confucius are as hillocks and mounds which you may climb over.But Confucius is like the sun and moon.You can never jump over them.You may break your neck in trying to do it, but the sun and moon will remain as they are.In trying to do that, you only show your want of sense in not knowing what you can do.”

这次，叔孙武叔直接诋毁孔子，子贡以其文采捍卫老师的神圣，足见其对老师的崇拜和爱戴，真可谓“乌鸦的狂吠遮不住太阳的光辉”。

首先，理雅各的直译方法体现在了对修辞手段的运用。在“他人之贤者，丘陵也，犹可逾也；仲尼，日月也，无得而逾焉”中，理雅各使用了隐喻的手段，没有任何的增益；辜鸿铭则增益“like”，使用明喻的修辞手段。

其次，对于“人虽欲自绝”，两人理解不同。理雅各译文的意思是“尽管有人想自绝于圣人（即日月）”；辜鸿铭译文的意思是“有人会试图跨越日月而折颈而死”。两译都可以接受。

25.陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也。夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，绥之斯来，动之斯和。其生也荣，其死也哀。如之何其可及也？”

理译：Ch’an Tsze-ch’in, addressing Tsze-kung, said，“You are too modest.How can Chung-n? be said to be superior to you?”

Tsze-kung said to him，“For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.”

“Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair.”

“Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage's rule：——he would plant the people, and forthwith they would be established；he would lead them on, and forthwith they would follow him；he would make them happy, and forthwith multitudes would resort to his dominions；he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious.When he died, he would be bitterly lamented.How is it possible for him to be attained to?”

辜译：Another man on another occasion said to the same disciple，“But you are too earnest and conscientious.How can Confucius be superior to you?”

“For one word，”replied the disciple，“an educated man is held to be a man of understanding, and for one word he is held to be foolish. You should therefore be careful indeed in what you say.Now Confucius cannot be equaled, just as noman can climb up the sky.If Confucius, our Master, had been born an emperor or a prince, he would then have done those things told of the holy kings of old：‘What he lays down becomes law；what he orders is carried out；whither he beckons, the people follow；wherever his influence is felt, there is peace；while he lives, he lives honoured by the whole world；when he dies he is mourned for by the whole world.’How is it possible for a man to equal Confucius, our Master！”

子贡既富且贵，耳边自然不乏迎奉谄媚之声。但他始终能够冷静对待这些东西，始终如一地捍卫着老师的神圣。

首先，对于“夫子之不可及也”，理雅各的用词“attain to（达到）”不如辜鸿铭的“equal（比得上）”。

其次，对于“邦家”，理雅各的译文“state”和“family”准确；辜鸿铭的“emperor”和“prince”欠妥。

最后，对于“动之斯和”，理雅各译为“他激励人民，因此，他们就会和谐”；辜鸿铭译为“他的影响所及，那就会有和平”。两译对于“和”的理解相同，但对于“动”的理解不同。姜厚粤认为，此句应训为“动员人民人民就会应声附和”。225笔者认为这种说法更有道理。依此解，该句可译为：he would organize a movement, and forthwith they would all act in one accord。

尧曰第二十

1.尧曰：“咨！尔舜！天之历数在尔躬，允执其中。四海困穷，天禄永终。”舜亦以命禹。曰：“予小子履，敢用玄牡，敢昭告于皇皇后帝：有罪不敢赦，帝臣不蔽，简在帝心！朕躬有罪，无以万方；万方有罪，罪在朕躬。”周有大赉，善人是富。“虽有周亲，不如仁人；百姓有过，在予一人。”谨权量，审法度，修废官，四方之政行焉。兴灭国，继绝世，举逸民，天下之民归心焉。所重：民、食、丧、祭。宽则得众，信则民任焉。敏则有功，公则说。

理译：Yao said，“Oh！you, Shun, the Heaven-determined order of succession now rests in your person.Sincerely hold fast the due Mean.If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.”

Shun also used the same language in giving charge to Yü.

T?ng said，“I, the child L?，presume to use a dark-coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity.The examination of them is by thy mind, O God.If, in my person, I commit offenses, they are not to be attributed to you, the people of the myriad regions.If you in the myriad regions commit offenses, these offenses must rest on my person.”

Chau conferred great gifts, and the good were enriched.

“Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man.”

He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course.

He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him.

What he attached chief importance to were the food of the people, the duties of mourning, and sacrifices.

By his generosity, he won all. By his sincerity, he made the people repose trust in him.By his earnest activity, his achievements were great.By his justice, all were delighted.

辜译：The ancient Emperor Yao, when in his old age he abdicated the throne in favour of his successor, Shun, thus gave him charge，“Hail to thee, O Shun！The God ordained order of succession now rests upon thy person.Hold fast with thy heart and soul to the true middle course of right.If there shall be distress and want among the people within the Empire, the title and honour which God has given to thee will be taken away from thee for ever.”

Afterwards the Emperor Shun, when he abdicated in favour of his successor, the great Yu, used the same language in giving him charge.

The Emperor Tang, when he ascended the Imperial throne, thus offered up his prayer to God：“I, Li, who am one of thy children, do here take upon me to offer up to thee in sacrifice this black heifer, and to announce to Thee, O supreme and sovereign God, that sinners I shall not dare to pardon；and, in the choice of Thy servants, I pray Thee, O God, that thou wilt let me know Thy will and pleasure. If I do sin against Thee, letnot the people suffer for my sin.But if the people shall sin against Thee, let me alone bear the penalty of their iniquities.”

With the inauguration of the Chou dynasty, the country was greatly prosperous；but only the good were rich.

The Emperors guided themselves by the principle contained in these words：“Although there are men attached and related to our person, yet we do not consider them equal in value to men of moral character. If the people fail in their conduct, it is we alone who are to blame.”

The Emperors set themselves to adjust and enforce uniformity in the use of weights and measures；to organize the administration and law；to re-establish disused offices：in this way the administration throughout the Empire was well carried out. They restored extinct families of nobles；called to office retired men of virtue and learning：thus the people throughout the Empire gladly acknowledged their authority.What they paid serious attention to were food for the people, rituals and mourning for the dead, and religious services.By considerateness, they won the heart of the people；by good faith, they caused the people to have confidence in them；by diligence inbusiness, what they undertook prospered；by their fair and impartial dealing, the people were contented.

本章前后文字不相衔接，又多记载远古之事，自宋以来注家众说纷纭，莫衷一是，故只对两个译本中的硬伤加以说明。

首先，对于“天禄”，理雅各的“Heavenly revenue”不甚恰当，这在前面已经提到过，“revenue”为“岁入”之意。应以辜鸿铭的译文为准。

其次，对于“玄牡”，理雅各的译文“dark-colored victim”不够精确；辜鸿铭的“heifer”为错译。“玄牡”为黑色公牛，“heifer”为未生育的母牛。

最后，“大赉”意为“大封赏”，辜鸿铭的译文“大繁荣”不妥，应以理雅各的译文为准。

2.子张问于孔子，曰：“何如，斯可以从政矣？”子曰：“尊五美，屏四恶，斯可以从政矣。”子张曰：“何谓五美？”子曰：“君子惠，而不费；劳，而不怨；欲，而不贪；泰，而不骄；威，而不猛。”子张曰：“何谓惠而不费？”子曰：“因民之所利而利之，斯不亦惠而不费乎？择可劳而劳之，又谁怨？欲仁而得仁，又焉贪？君子无众寡，无小大，无敢慢，斯不亦泰而不骄乎？君子正其衣冠，尊其瞻视，俨然人望而畏之，斯不亦威而不猛乎？”子张曰：“何谓四恶”子曰：“不教而杀，谓之虐；不戒视成，谓之暴；慢令致期，谓之贼；犹之与人也，出纳之吝，谓之有司。”

理译：Tsze-chang asked Confucius, saying，“In what way should a person in authority act in order that he may conduct government properly?”The Master replied，“Let him honor the five excellent, and banish away the four bad, things；——then may he conduct government properly.”Tsze-chang said，“What are meant by the five excellent things?”The Master said，“When the person in authority is beneficent without great expenditure；when he lays tasks on the people without their repining；when he pursues what he desires without being covetous；when he maintains a dignified ease without being proud；when he is majestic without being fierce.”

Tsze-chang said，“What is meant by being beneficent without great expenditure?”The Master replied，“When the person in authority makes beneficial to the people the things from which they naturally derive benefit；——is not this being beneficent without great expenditure?When he chooses the labors which are proper, and makes them labor on them, who will repine?When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness?Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect；——is not this to maintain a dignified ease without any pride?He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe；——is not his to be majestic without being fierce?”

Tsze-chang then asked，“What are meant by the four bad things?”The Master said，“To put the people to death without having instructed them；——this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning；——this is called oppression.To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity；——this is called injury.And, generally, in the giving pay or rewards to men, to do it in a stingy way；——this is called acting the part of a mere official.”

辜译：A disciple of Confucius enquired of him，“What should be done in order to conduct the government of a country?”

Confucius answered，“In the conduct of government there are five good principles to be kept in mind and respected, and there are four bad principles to be avoided.”

“What are the five good principles to be respected?”asked the disciple.

Confucius replied，“First, to benefit the people without wasting the resources of the country；Secondly, to encourage labour without giving cause for complaint；Thirdly, to desire for the enjoyment of life without being covetous；Fourthly, to be dignified without being supercilious；Fifthly, to inspire awe without being severe.”

“But，”again asked the disciple，“What do you mean by‘To benefit the people without wasting the resources of the country’?”

“It is，”replied Confucius，“to encourage the people to undertake such profitable labour as will best benefit them, without its being necessary to give them any assistance out of the public revenue；that is what is meant by‘To benefit the people without wasting the resources of the country’.”

Confucius then went on to say，“In the employment of the people in forced labour on works for the public good, if you select those who are most able to bear it, who will have any cause for complaint?Make it your aim to wish for moral well-being and you will never be liable to be covetous. A wise and good man, whether dealing with a few people or with many, with great matters or with small, is never presumptuous and never regards anything as beneath his notice or as unworthy of serious and careful attention；that is what is meant by being dignified without being supercilious.And finally, to inspire awe without being severe, a wise and good man has only to watch over every minute detail connected with his daily life, not only of conduct and bearing, but even in minor details of dress, so as to produce an effect upon the public mind, which, without these influences, could only have been produced by fear.”

“Now I understand.”said the disciple，“But what do you mean by the four bad principles of which you have spoken?”

“First，”replied Confucius，“is cruelty；that is, the undue punishment of crimes committed through ignorance arising out of a neglected education. Secondlytyranny of that kind which renders people liable to punishment for offences without first clearly giving public notice.Thirdly, heartlessness；which means to leave orders in abeyance and uncertainty, and lastly, meanness；to treat your subordinates as if bartering with them exactly and meanly；that is called behaving like professional men and not like gentlemen.”

本章是子张向孔子请教为官从政的要领，孔子讲到了“五美四恶”，这是他政治主张的基本点，其中包含了丰富的民本思想，如“因民之所利而利之”、“择可劳而劳之”等，反对“不教而杀”、“不戒视成”的暴虐之政。孔子的政治主张对今天的社会仍有重要的借鉴价值。

纵观两个译本，我们可以看出，辜鸿铭的译文在篇幅上远远长于理雅各的译文。理雅各的译文紧贴原文，鲜有个人发挥；辜鸿铭的译文个人发挥较多，但读起来更像是师生间的一问一答，符合对话的文体。

首先，对于“因民之所利而利之，斯不亦惠而不费乎”，理雅各的译文简洁明了；辜鸿铭的译文掺有本无必要的个人的解释，显得啰嗦。但两译都忠实地反映了原文的意思。

其次，对于“择可劳而劳之，又谁怨”，理雅各译文的意思是“择可劳之事而劳之，又谁怨”；辜鸿铭译文的意思是“择可劳之士而劳之，又谁怨”。从上下文逻辑关系以及常识来看，应以理雅各的译文为准。

再次，对于“不教而杀”，理雅各的译文简短、达意；辜鸿铭的译文则容易引起误解：“a neglected education”的主体是谁？是民本人忽视教育，还是为权者忽视对民的教育？孔子的本意是后者。

最后，对于“不戒视成”，理雅各译文的意思是“没有告诫而突然要求人们完成任务，这就是暴”。这种解释与大多数注家的解释是相吻合的。辜鸿铭译文的意思是“不首先公开告诫，从而使得人们有可能因为犯规而受到惩罚，这是暴”。这种解释与“不教而杀”有何区别？